(9.  lie-  qL 


PRINCETON,  N.  J. 


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Division  JQO  /j[.s2>      1 
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THE    LUTHERAN    COMMENTARY 


A    PLAIN    EXPOSITION    OF    THE 


]^olp  ^cri^ture^  of  tfje  l^ettJ  €e^tament 


BY 

SCHOLARS  OF  THE  LUTHERAN  CHURCH  IN  AMERICA 


EDITED    BY 

HENRY  EYSTER  JACOBS 


Vol.  VI . 


€l)e  €fyn^tian  literature  €o» 


MDCCCXCVI 


ANNOTATIONS 


THE  ACTS   OF  THE  APOSTLES 


F.    W.-^TELLHORN 

Professor  of  Theology,  Capital  University,  Colm/ibus,  Ohio 


IRew  13orft 


MDCCCXCVI. 


Copyright,  1896, 

BY 

THE  CHRISTIAN  LITERATURE  COMPANY. 


PREFACE. 


The  author  of  this  volume  of  the  Lutheran  Commentary 
has  tried  to  make  his  work  exactly  what  the  sub-title  says, 
a  plain  exposition  of  the  biblical  book  entrusted  to  his 
treatment.  It  is  meant  to  be  plain,  intelligible  also  to 
laymen  with  a  fair  common  education ;  and  the  hope  is 
cherished  that  it  will  be  used  by  many  of  them  when 
searching  the  Scriptures.  But  it  is  also  intended  to  be 
an  exposition  in  the  full  meaning  of  this  term.  The 
endeavor  has  been  to  bring  out  as  fully  as  possible  in  a 
work  of  this  nature  and  size  the  import  and  meaning  of 
the  holy  narrative,  both  as  to  the  train  of  thought  and  as 
to  the  signification  of  the  individual  sentences,  phrases, 
and  words.  The  former  object  has  been  sought  to  be 
attained  by  having  every  section  followed  by  a  summary 
explanation  ;  the  latter,  by  rendering  in  notes  every  help 
that  in  addition  was  deemed  necessary  to  give  the  reader 
the  full  sense  of  the  original.  Hence  literal  translations 
and  explanations  have  been  given  that  sometimes  may 
by  a  superficial  reader  be  deemed  superfluous.  On  the 
other  hand,  nothing  has  been  introduced  that  does  not 
subserve  this  purpose  of  rendering  the  sense  as  clear  as 
possible;  no  learned  citations  of  any  nature  are  given. 
That  faithful  use  has  been  made  of  the  helps  at  the 
author's  command,  especially  the  best  commentaries  and 
dictionaries,  the  intelligent   reader  will    notice   without 

V 


Vi  PREFACE, 

repeated  citations.  The  hope  is  indulged  that  the  notes 
may  even  be  of  some  use  to  those  that  make  the  original 
text  the  basis  of  their  study  of  the  Bible — as  every  one 
ought  to  do  who  at  all  can.  The  space  allotted  each  volume 
of  itself  precluded  not  only  lengthy  dogmatical  disquisi- 
tions, but  also  frequent  ethical  and  practical  applications. 
Only  in  a  few  instances  that  seemed  to  demand  it  has 
a  somewhat  extended  treatment  of  atopic  been  permitted 
to  enter.  When  the  full  sense  of  the  Word  of  God  is 
set  forth  the  application  will  naturally  follow  with  every 
earnest  reader. 

Sincere  thanks  are  due,  and  are  hereby  expressed,  to 
the  author's  esteemed  colleagues,  the  Rev.  Prof.  M.  Loy, 
D.  D.,  and  the  Rev.  Prof.  A.  Pflueger,  A.  M.,  for  valuable 
suggestions. 

May  the  good  Lord  graciously  deign  to  bless  the  hum- 
ble, imperfect  work,  for  the  sake  of  the  divine,  saving 
truth  that  it  endeavors  to  help  set  forth  !  This  is  the 
heartfelt  wish  and  prayer  of 

The  Author. 

Capital  University, 
Columbus,  Ohio,  May,  1896. 


INTRODUCTION 


The  Author  of  the  Acts  of  the  Apostles,  according 
to  the  unanimous  tradition  of  the  early  Church  (e.  g.  the 
Muratorian  Canon,  Irenaeus,  Tertullian,  Origen)  is  Luke, 
the  Physician,  a  friend  and  companion  of  Paul  (Col.  iv.  14  ; 
2.  Tim.  iv.  11;  Philemon  24),  the  same  who  wrote  the 
third  Gospel.  His  name,  seemingly  an  abbreviation  of 
Lucanus,  and  especially  the  fact  that  in  Col.  iv.  ia-14  he 
is  mentioned  after  "  those  of  the  circumcision,"  show  him 
to  have  been  of  heathen  parentage.  Acts  xvi.  10  sqq. 
and  XX.  5  sqq.  (xxvii.  i  sqq.)  we  find  him  the  travelling 
companion  of  Paul,  as  modestly  indicated  by  the  simple 
use  of  the  first  person  plural  ("  ive^  etc.).  He  is  said  to 
have  been  a  native  of  Antioch.  What  he  did  after  the 
death  of  Paul,  when  and  where  and  how  he  died,  is  not 
known  with  any  certainty.  According  to  one  tradition 
he  labored  in  the  twofold  capacity  of  a  preacher  and  a 
physician  in  Italy,  Gaul,  Dalmatia,  and  Macedonia,  at- 
tained a  great  age,  and  suffered  martyrdom  in  Elasa  in 
the  Peloponnesus ;  according  to  another,  Emperor  Con- 
stantine  caused  his  remains  to  be  brought  to  Constanti- 
nople and  to  be  interred  there  in  the  Church  of  the 
Apostles. 

The  Date  of  writing  the  Acts,  which  certainly  must 
be  later  than  that  of  Luke's  Gospel  (Acts  i.  i  sqq.),  can- 

vii 


vii  i  INTRO  D  UC  TION. 

not  be  put  before  the  close  of  the  second  year  of  Paul's 
captivity  at  Rome  (xxviii.  30  sq.)  ;  and  it  would  also 
seem  to  have  been  prior  to  the  destruction  of  Jerusalem, 
since  there  are  no  indications  in  the  book  that  this  im- 
portant event  had  already  taken  place.  That  the  book 
was  known  and  used  as  authentic  already  in  the  begin- 
ning of  the  second  century,  certain  allusions  to  its  con- 
tents in  the  writings  of  the  Apostolical  Fathers,  espe- 
cially Ignatius  and  Polycarp,  show ;  to  which  testimony 
must  be  added  that  of  the  nearly  contemporaneous 
Didache  and  that  of  the  somewhat  later  Justin  Martyr, 
not  to  speak  of  others.  Some  suppose  that  Luke  had 
intended  to  write  a  third  book  (comp.  Acts  i.  i),  describ- 
ing the  last  years  of  the  activity  of  Paul,  as  also  his 
death,  and  adding,  perhaps,  some  account  of  Peter's  later 
labors  and  those  of  other  apostles  ;  and  that,  for  some 
cause  unknown  to  us,  this  intention  was  not  carried  out. 
This  would  explain  the  somewhat  unexpected,  abrupt 
close  of  our  book  ;  and  if  the  supposition  were  true,  the 
date  of  the  composition  of  Acts  might  reasonably  be 
placed  somewhat  later  than  the  destruction  of  Jerusalem 
(A.  D.  70),  since  that  event  most  naturally  would  have 
been  mentioned  in  the  third  book. 

As  to  the  Authenticity  of  Acts,  we  will  simply  here 
mention  the  undeniable  fact,  proved  by  most  competent 
authority,  that  the  identity  of  the  vocabulary  and  style, 
and  in  general  the  mode  of  narration  and  description, 
shows  the  author  of  Acts  to  be  the  same  as  the  author  of 
the  third  Gospel ;  and  that  the  very  same  identity  obtains 
with  regard  to  those  portions  of  Acts  wherein  the  author 
speaks  of  himself  in  the  first  person  (which  portions  may 
have  been  taken  from  an  original  account  written  by 
Luke  himself  and  forming  one  of  the  documents  used  by 
him  in  writing  his  canonical  works  ;   comp.  Luke  i.  i  sqq.) 


IN  TROD  UC  TION:  ix 

and  the  other  portions,  proving  the  work  to  be  the  pro- 
duct of  one  pen. 

The  Object  of  Luke  in  writing  the  Acts,  according  to 
i.  I  sqq.,  was  to  give,  in  the  first  place  to  his  friend 
Theophilus,  a  continiiatioji  of  his  Gospel ;  in  other  words, 
to  show  "duhat  the  exalted  Saviour  had  done  through  His 
Apostles  to  contijiue  the  work  that  He  had  begun  in  His 
humiliation  ;  how  the  Church,  founded  on  Pentecost,  de- 
veloped and  spread  from  the  Jews  to  the  Gentiles,  from 
Jerusalem  to  Rome.  Hence,  the  name  of  this  book, 
"  Acts  of  the  Apostles,"  in  use  already  at  the  close  of  the 
second  century,  must  be  understood  as  expressing  this, 
and  no  more ;  for  it  was  evidently  not  the  intention  of 
Luke  to  give,  in  this  book,  the  history  of  the  activity  of 
all  the  apostles. 

Division.  L  Introduction  (ch.  i.).  IL  The  Spread- 
ing of  the  Gospel  among  the  Jews,  especially  through 
the  instrumentality  of  Peter:  (A.)  At  Jerusalem  (chs. 
ii.-vii.);  (B.)  In  Palestine  in  general  (chs.  viii.-xii.).  III. 
The  Spreading  of  the  Gospel  among  the  Gentiles,  es- 
pecially by  the  instrumentality  of  Paul:  (A.)  The 
Activity  of  Paul  (xiii.  i— xxi.  i6)  ;  (B.)  The  Captivity 
of  Paul  (xxi.  17 — xxviii.  31). 


L— THE   INTRODUCTION. 


CHAPTER    I. 
(A.)  The  Ascension  of  Christ. 

i-il.  The  former  treatise  I  made,  O  Theophilus,  concerning  all  that 
Jesus  began  both  to  do  and  to  teach,  until  the  day  in  which  he  was  received 
up,  after  that  he  had  given  commandment  through  the  Holy  Ghost  unto 
the  apostles  whom  he  had  chosen  :  to  whom  he  also  shewed  himself  alive 
after  his  passion  by  many  proofs,  appearing  unto  them  by  the  space  of  forty 
days,  and  speaking  the  things  concerning  the  kingdom  of  God  :  and,  being 
assembled  together  with  them,  he  charged  them  not  to  depart  from  Jeru- 
salem, but  to  wait  for  the  promise  of  the  Father,  which,  said  he,  ye  heard 
from  me  :  for  John  indeed  baptized  with  water  ;  but  ye  shall  be  baptized 
with  the  Holy  Ghost  not  many  days  hence. 

They  therefore,  when  they  were  come  together,  asked  him,  saying.  Lord, 
dost  thou  at  this  time  restore  the  Kingdom  to  Israel  ?  And  he  said  unto 
them,  It  is  not  for  you  to  know  times  or  seasons,  which  the  Father  has  set 
within  his  own  authority.  But  ye  shall  receive  power,  when  the  Holy 
Ghost  is  come  upon  you  :  and  ye  shall  be  my  witnesses  both  in  Jerusalem, 
and  in  all  Judaea  and  Samaria,  and  unto  the  uttermost  part  of  the  earth. 
And  when  he  had  said  these  things,  as  they  were  looking,  he  was  taken  up  ; 
and  a  cloud  received  him  out  of  their  sight.  And  while  they  were  looking 
stedfastly  into  heaven  as  he  went,  behold,  two  men  stood  by  them  in  white 
apparel ;  which  also  said.  Ye  men  of  Galilee,  why  stand  ye  looking  into 
heaven  ?  this  Jesus,  which  was  received  up  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  beheld  him  going  into  heaven. 

The  first  book  written  by  Luke  for  his  friend  The- 
ophilus, the  third  Gospel,  treats  of  the  wonderful  deeds 
and  teachings  by  which  Jesus  the  Christ  laid  the  founda- 


2  THE  ACTS.  [i.  i-8. 

tion  for  the  kingdom  of  God,  up  to  the  very  day  of  His 
ascension  (i  sq.).  Before  Luke  now  proceeds  to  narrate 
in  this  second  book,  the  Acts,  what  the  exalted  Saviour 
has  done  through  His  apostles  for  the  spreading  of  that 
kingdom  among  Jews  and  Gentiles,  he  describes  more 
fully  what  in  his  Gospel  (xxiv.  50  sqq.)  he  had  simply 
touched  upon,  the  ascension  of  Christ  and  the  remarkable 
events  connected  with  it.  Having  during  a  period  of 
forty  days  by  repeated  appearances  proved  to  His  dis- 
ciples His  resurrection  and  Messiahship,  and  given  them 
further  instruction  on  the  kingdom  founded  by  Him 
(3),  He  at  last  met  them  again  and  commanded  them  to 
wait  at  Jerusalem  for  the  extraordinary  gifts  of  the 
Holy  Ghost  promised  already  in  the  Old  Testament,  and 
then  also  in  the  New  by  Christ  Himself  as  well  as  by 
John  the  Baptist  (4  sq.).  As  the  disciples  knew  that 
this  promise  was  given  in  connection  with  the  kingdom 
of  the  Messiah,  they  addressed  the  question  to  Him 
whether  perhaps  He  was  now  about  to  restore  to  the 
Old  Testament  people  of  God  the  glorious  kingdom  of 
David  and  Solomon  (6).  In  His  answer  He  did  not 
deny  that  at  some  future  time  He  would  establish  a 
kingdom  of  glory  wherein  all  the  promises  and  prophe- 
cies of  the  Old  Testament  would  be  fully  realized,  though 
not  in  the  carnal  manner  and  form  in  which  they  still, 
together  with  the  Jews  in  general,  expected  it ;  but  He 
forbade  them  to  be  curious  about  the  time,  both  in 
general  and  in  particular,  since  the  heavenly  Father  has 
determined  this  in  and  by  His  own  authority  and  has  not 
seen  fit  to  reveal  it  to  any  one  (7).  Their  work  is  rather 
to  prepare  mankind  for  that  glorious  event  by  spread- 
ing the  kingdom  of  grace  upon  earth,  in  the  power  of  the 
Holy  Ghost  witnessing  of  Christ  and  His  redemption  in 
all  the  world,   beginning  at  Jerusalem  (8).     After  these 


I.  1-4.]  THE  ASCENSION  OF  CHRIST.  3 

parting  words  Christ  was  lifted  up  from  the  earth  before 
the  eyes  of  His  disciples,  and  then  taken  out  of  sight  by 
a  cloud  (9).  Whilst  they  were  intently  gazing  after 
Him  they  all  at  once  found  two  divine  messengers  by 
their  side  (10),  who  reminded  them  that  not  idle  longing 
but  inspiring  hope  for  the  visible  reappearance  of  their 
divine  Saviour  and  King  ought  to  fill  their  hearts  (11). 

Ver.  I.  Luke's  mention  of  his  first  book,  the  third 
Gospel  (Luke  i.  1-4),  leads  us  to  expect  him  to  speak,  in 
contradistinction  to  this  (comp.  the  Greek  particle  men, 
pointing  to  a  following  de  :  on  the  one  hand — on  the 
other),  of  a  second  book  and  its  contents  ;  but  instead 
of  doing  this  after  verse  2,  he  adds  first  a  fuller  descrip- 
tion of  Christ's  ascension.  Began.  Laying  the  foundation 
of  His  kingdom.  To  do  and  to  teach.  The  kingdom  of 
Christ  is  based  first  of  all  upon  what  He  did;  His 
Uac/iino;  simply  explains  His  doing.  He  is  not  merely  a 
moral  or  religious  teacher  whose  teachings  were  inde- 
pendent of  His  life  and  deeds.— Ver.  2.  Through  the 
Holy  Ghost.  These  words,  according  to  their  position 
in  the  original  text,  are  most  naturally  connected  with 
chosen  :  being  endowed  with  the  Holy  Ghost  without 
measure,  He  had  begun  His  public  ministry  on  earth  and 
also  chosen  assistants  (Matt.  iii.  13  sqq.  ;  x.  i  sqq.). — Ver. 
3.  Showed  himself.  Repeatedly  and  really  (x.  40  sq.  ;  i 
Cor.  XV.  5  sqq.).  Many  proofs  ;  e.  g.  those  that  Luke  him- 
self relates  in  his  Gospel  (xxiv.  1 3  sqq.).  Kingdom  of  God. 
Comp.  Matt.  iii.  2.  The  holy  Christian  Church,  militant 
on  earth,  triumphant  in  heaven,  is  God's  kingdom  in  a 
special  sense. — Ver.  4.  Being  assembled  together  with 
them.  This  is  the  usual  meaning  of  the  Greek  word  ; 
the  other  translation,  eating-  with  them,  is  given  by  old 
versions  and  Church  Fathers  and  comports  better  with 
the  form  of  the  Greek  word,  viz.  the  participle  of  the 


4  THE  ACTS.  [i.  4-10. 

present  tense  (comp.  also  x.  41).  Not  to  depart  from  Jeru- 
salem. Not  to  begin  the  performance  of  their  duties  as 
described  to  them  by  Christ  Himself  (Matt,  xxviii.  19). 
Of  the  Father.  Already  in  the  Old  Testament  (ii,  16  sqq.). 
From  me;  e.g.  Johnxiv.  i6sq.,26;  xv.  26. — Ver.  5.  John. 
Also  he  prophesied  concerning  the  miraculous  outpour- 
ing of  the  Holy  Ghost  (Luke  iii.  16) ;  and  what  he  pro- 
phesied is  now  soon  to  take  place.  John's  baptism, 
accompanied  and  interpreted  by  his  teaching,  was  a 
means  and  a  seal  of  repentance  and  regeneration  (Mark 
i.  4),  pointing  to,  and  preparing  for,  the  Messiah  who  was 
about  to  appear.  But  John  was  simply  the  instrument, 
and  could  by  his  own  power  do  nothing  but  apply  water ; 
to  work  repentance  and  regeneration,  and  to  pour  out 
the  Holy  Ghost  and  miraculous  gifts,  was  not  in  his 
power  but  in  that  of  the  Messiah,  whose  forerunner  and 
instrument  John  w^as  (comp.  xix.  4  sq.). — Ver.  6.  Lord. 
This  title  given  to  Christ  indicates  that  He  sustains  the 
same  relation  to  us  that  God  does,  because  He  is  God  in 
the  strict  sense  of  the  term  (John  xx.  28  ;  Matt.  xxii.  43 
sqq. ;  Acts.  ii.  36  ;  Rom.  ix.  5).  Dost  thou.  The  original 
expresses  doubt.  Israel.  Comp.  ii.  22. — Ver.  7.  Times 
or  seasons.  The  former  word  means  time  in  general,  the 
latter  "  adefinitely  limited  portion  of  time,  with  the  added 
notion  of  suitableness  "  (Grimm-Thayer).  Comp.  Matt. 
xxiv.  36. — Ver.  8.  Both  in  Jerusalem  and  in  all  Judaea. 
There  they  were  to  begin,  Christ  and  His  Gospel  being 
in  the  first  place  intended  for  the  chosen  people  of  God  ; 
but  they  were  not  to  confine  their  labor  to  the  Jews 
(xiii.  46;  Rom.  i.  16). — Ver.  9.  A  cloud.  The  manifesta- 
tion of  the  presence  and  glory  of  God  (Matt.  xvii.  5). 
— Ver.  10.  White  apparel.  A  fitting  symbol  of  the 
heavenly,  luminous  nature  and  abode  of  the  angels  (Matt, 
xvii.  2,  5;  xxviii.  3;  John  xx.  12;   comp.  James  i.  17).— 


I.  II,  12.]     THE  ELECTION  OF  A    TWELFTH  APOSTLE.  5 

Ver.  II.    Also  said.     Not  merely  standing  there.    In  like 
manner  as.     Visibly  and  in  the  clouds  (Matt.  xxiv.  30). 

(B.)  The  Election  of  a  Twelfth  Apostle. 

12-26.  Then  returned  they  unto  Jerusalem  from  the  mount  called 
Olivet,  which  is  nigh  unto  Jerusalem,  a  sabbath  day's  journey  off.  And 
when  they  were  come  in,  they  went  up  into  the  upper  chamber,  where  they 
were  abiding;  both  Peter  and  John  and  James  and  Andrew,  Philip  and 
Thomas,  Bartholomew  and  Matthew,  James  the  son  of  Alphaeus,  and  Simon 
the  Zealot,  and  Judas  the  son  of  James.  These  all  with  one  accord  continued 
stedfastly  in  prayer,  with  the  women,  and  Mary  the  mother  of  Jesus,  and 
with  his  brethren. 

And  in  these  days  Peter  stood  up  in  the  midst  of  the  brethren,  and  said 
(and  there  was  a  multitude  of  persons  gathered  together,  about  a  hundred 
and  twenty),  Brethren,  it  was  needful  that  the  scripture  should  be  fulfilled, 
which  the  Holy  Ghost  spake  before  by  the  mouth  of  David  concerning 
Judas,  who  was  guide  to  them  that  took  Jesus.  F6r  he  was  numbered 
among  us,  and  received  his  portion  in  this  ministry.  (Now  this  man  obtained 
a  field  with  the  reward  of  his  iniquity  ;  and  falling  headlong,  he  burst  asunder 
in  the  midst,  and  all  his  bowels  gushed  out.  And  it  became  known  to  all 
the  dwellers  at  Jerusalem ;  insomuch  that  in  their  language  that  field  was 
called  Akeldama,  that  is.  The  field  of  blood.)  For  it  is  written  in  the  book 
of  Psalms, 

Let  his  habitation  be  made  desolate. 

And  let  no  man  dwell  therein  : 
and. 

His  office  let  another  take. 
Of  the  men  therefore  which  have  companied  with  us  all  the  time  that  the 
Lord  Jesus  went  in  and  went  out  among  us,  beginning  from  the  baptism  of 
John,  unto  the  day  that  he  was  received  up  from  us,  of  these  must  one  be- 
come a  witness  with  us  of  his  resurrection.  And  they  put  forward  two, 
Joseph  called  Barsabbas,  who  was  sumamed  Justus,  and  Matthias.  And 
they  prayed,  and  said.  Thou,  Lord,  which  knowest  the  hearts  of  all  men, 
shew  of  these  two  the  one  whom  thou  hast  chosen,  to  take  the  place  in  this 
ministry  and  apostleship,  from  which  Judas  fell  away,  that  he  might  go  to 
his  own  place.  And  they  gave  lots  for  them  ;  and  the  lot  fell  upon  Matthias  ; 
and  he  was  numbered  with  the  eleven  apostles. 

In  accordance  with  the  commandment  of  Christ  (verse 
4)  and  the  admonition  of  the  angels  the  disciples  returned 
to  Jerusalem  (12),  to  the  place  where  they  were  staying, 


6  THE  ACTS.  [I.  13-22. 

an  upper  room  in,  no  doubt,  a  private  house.  These 
were  the  remaining  eleven  apostles,  together  with  some 
women  who  had  been  special  followers  of  Christ  (Matt, 
xxvii.  56,  61  ;  Luke  viii.  2  sq.),  especially  His  mother, 
mentioned  here  the  last  time  in  the  New  Testament,  and 
also  His  brethren,  who  seem  to  have  been  brought  to 
faith  by  His  resurrection.  (Comp.  Matt.  xii.  46  ;  John  vii. 
5.)  Here  they  stayed  till  Pentecost,  united  in  prayer 
(13  sq.). 

During  this  time  they  also  proceeded,  no  doubt  by  the 
guidance  of  the  Holy  Ghost,  to  fill  the  vacant  place  of  the 
twelfth  apostle.  This  was  done  when  the  number  of 
believers  assembled  together  was  comparatively  large,  and 
under  the  direction  of  Peter,  their  natural  spokesman 
and  leader  (15).  In  a  brief  but  solemn  address  he 
directed  the  attention  of  his  fellow-disciples  to  the  fact 
that  one  of  their  own  preferred  number  had  acted  the 
traitor  to  his  Master,  and  had  met,  as  it  would  seem,  on 
the  very  piece  of  ground  acquired  for  the  price  paid  to 
him  for  his  treachery,  a  most  terrible  death,  that  of  a 
suicide  whose  body,  in  consequence  of  the  breaking  of 
the  rope,  was  dashed  to  pieces,  so  that  this  ground  was 
commonly  called  by  a  name  indicative  both  of  his 
iniquity  and  his  punishment ;  and  all  this  in  accordance 
with  the  predictions  of  the  Old  Testament  writings, 
whose  threats  against  the  enemies  of  the  Lord  were 
especially  fulfilled  in  the  case  of  the  traitor.  Hence,  his 
place  among  the  apostles  was  now  vacant  and  had  to  be 
filled  by  appointing  another  (16-20).  But  his  successor 
had  to  be  a  man  who,  like  the  other  apostles,  was  an  eye 
and  ear  witness  of  the  whole  ministry  of  Christ  on  earth, 
especially  of  His  resurrection  as  the  actual  seal  that  God 
Himself  had  set  upon  Christ's  doctrine,  life,  and  atoning 
death  as  acceptable  to  Him  (21  sq.).     Two  were  found 


I.  12,  13.]     THE  DISCIPLES  IN  THE  UPPER  CHAMBER.  7 

among  the  number  of  the  disciples  who  fully  met  these 
requirements,  Joseph,  called  Barsabbas,  or  also  Justus, 
and  Matthias.  These  were  placed  before  the  assembly 
as  candidates,  and  Christ  was  invoked  Himself  to  desig- 
nate the  one  most  suitable  for  the  position  so  wantonly 
deserted  by  Judas  (22-25).  And  as  the  fulness  of  the 
Holy  Ghost  had  not  yet  been  received,  the  will  of  the 
Lord  in  this  important  matter  was  inquired  for  in  the 
way  of  the  Old  Testament,  never  afterwards  followed  in 
the  New  Testament,  namely,  by  lot.  (Comp.  Num.  xxvi. 
55  ;  Josh,  xviii.  10;  i  Sam.  x.  20  sq.)  Thus  Matthias  was 
chosen  one  of  the  twelve  (26). 

Ver.  12.  The  ascension  of  Christ  took  place  on  the 
eastern  slope  of  the  Mount  of  Olives,  near  Bethany  (Luke 
xxiv.  50).  A  sabbath  day's  journey.  About  a  mile. 
The  rabbinical  rule  that  on  the  sabbath  a  journey  or 
walk  was  not  to  be  longer  was,  erroneously,  based  on 
Ex.  xvi.  29  ;  though  some  limitation  in  that  respect 
would  seem  to  be  in  accordance  with  the  rest  enjoined 
on  the  sabbath  day.  Bethany  was  distant  from  Jerusa- 
lem about  two  miles  (John  xi.  18),  situated  on  the  eastern 
slope  of  the  mountain.  Bethany,  therefore,  was  further 
from  Jerusalem  than  Mount  Olivet  proper;  hence  there 
is  no  discrepancy  between  our  verse  and  Luke  xxiv.  50, 
the  latter  passage  merely  stating  the  locality  more  ex- 
actly, and  the  statements  of  distance  given  there  and 
John  xi.  18  being  only  approximate  ("over  against" — 
"about"). — Ver.  13.  Upper  chamber.  "In  the  Greek 
writers  (often  in  Homer)  tJie  highest  part  of  the  house, 
the  upper  rooms  or  story  where  the  women  resided  ;  in 
biblical  Greek  (Septuag.  for  AliyaJi)  a  room  in  the  upper 
part  of  a  house,  sometimes  built  upon  the  flat  roof  of  the 
house  (2  Kings  xxiii.  12),  whither  Orientals  were  wont  to 
retire,  in   order   to    sup,   meditate,  pray,  etc."  (Grimm- 


8  THE  ACTS.  [I.  13,  14. 

Thayer).  In  all  the  lists  of  the  apostles,  viz.  here, 
Matt.  X.  2  sqq. ;  Mark  iii.  16  sqq. ;  Luke  vi.  13  sqq.,  the 
arrangement  is  three  sets  of  four,  of  which  sets  Simon 
Peter,  Philip,  and  James  the  son  of  Alphaeus  are  the 
respective  leaders.  The  three  associated  with  these  three 
leaders  are  always  the  same,  though  they  are  not  always 
given  in  the  same  order.  Peter  is  always  the  first,  and 
Judas  Iscariot,  the  traitor,  always  the  last.  The  first  set 
of  four  contains  the  two  pairs  of  brothers,  fishermen  of 
Galilee,  who  had  been  called  together,  having  formerly 
been  disciples  of  John  (John  i.  35-42).  Peter  is  always 
the  first  in  the  list,  because  he  was  by  his  very  nature 
and  character  a  leader,  being  the  first  to  confess  Jesus 
the  Messiah  (Matt.  xvi.  13-19),  and  also  usually  the  first 
to  speak  and  to  act  (John  xiii.  6  sqq.  ;  xviii.  10;  xx.  3-8  ; 
xxi.  2  sqq.  ;  Acts  i.  15  sqq.  ;  ii.  14  sqq.  ;  iii.  i  sqq.  ;  iv. 
8  sqq.  ;  v.  i  sqq.,  15,  29  ;  x.  i  sqq.).  But  his  primacy,  if 
we  would  call  it  so,  was  that  of  personal  ability  and 
honor,  not  in  any  way  that  of  official  jurisdiction,  as  can 
be  conclusively  shown  from  Matt,  xviii.  18  compared 
with  xvi.  19,  the  former  passage  giving  to  all  the  apostles 
the  power  and  authority  that  in  the  latter  is  given  to 
Peter  as  the  representative  and  spokesman  of  all ;  from 
the  letter  of  Paul  to  the  Galatians,  especially  ii.  6-14;  as 
also  from  the  whole  history  of  St.  Paul  as  we  find  it 
recorded  in  the  Acts  and  in  his  Epistles,  he  nowhere 
subordinating  himself  to  Peter  (e.  g.  i  Cor.  i.  12  ;  iii.  4 
sqq.). — Ver.  14.  His  brethren.  In  an  ordinary  history 
this  expression,  occurring  several  times  in  the  books  of 
the  N»ew  Testament,  would,  of  course,  be  understood  in 
the  usual  sense,  namely,  that  they  were  sons  of  Joseph 
and  Mary,  or  of  either  and  another  person.  As  it  is, 
however,  three  different  views  have  been  held  concerning 
them  almost  since  the  beeinnincf  of  the  Christian  Church: 


I.  14.]  THE  BRETHREN  OF  CHRIST.  9 

I.  That  they  were  sons  of  Joseph  and  Mary  :  the  theory 
of  Tertulhan,  Helvidius,  and  perhaps  the  majority  of 
modern  commentators.  The  reasons  given  for  holding 
this  view  are  :  wherever  they  are  mentioned  (Matt.  xii. 
46  sqq. ;  Mark  iii.  31  sqq.  ;  Luke  viii.  19  sqq. ;  Matt.  xiii. 
55  ;  Mark  vi.  3  ;  John  ii.  12  ;  vii.  3-10  ;  Actsi.  13,  14;  i 
Cor.  ix.  5  ;  Gal.  i.  19),  there  is  not  the  slightest  indication 
that  the  word  is  not  to  be  understood  in  the  usual  sense, 
just  as  the  word  "  mother  of  Jesus,"  together  with  whom 
they  are  almost  always  mentioned.  Moreover,  Matt.  i. 
25  and  Luke  ii.  7,  understood  in  the  primary  and  usual 
sense,  indicate  that  after  Jesus  was  born  Joseph  "  knew" 
Mary  and  had  at  least  one  son  by  her.  The  principal 
objections  to  this  view  are :  Christ,  on  the  cross,  com- 
mended His  mother,  not  to  any  one  of  her  sons,  which 
would  have  been  natural  if  she  had  any  beside  Him,  but 
to  John  (John  xix.  26,  27).  Again,  the  names  of  the 
brethren  of  Jesus,  as  given  Matt.  xiii.  55  and  Mark  vi.  3, 
are  at  least  in  part  the  same  as  those  of  the  sons  of 
Alphaeus  who  belonged  to  the  number  of  the  apostles. 
(Comp.  Matt.  x.  3  ;  Luke  vi.  16.)  The  foremost  objection, 
however,  from  olden  times  on  is  founded  on  the  view 
that  Mary,  also  after  the  birth  of  Jesus,  remained  a  virgin, 
having  no  sexual  intercourse  with  Joseph,  a  theory  not 
supported  by  any  Scripture  proof,  direct  or  indirect,  but 
very  natural  in  the  times  when  among  orthodox  Chris- 
tians no  less  than  among  heretics  cehbacy  was  regarded 
one  of  the  principal  virtues,  if  not  the  principal  one,  and 
not  so  unnatural  in  itself  when  we  take  into  account 
Joseph's  knowledge  of  the  supernatural  conception  of 
Mary's  first-born  son  and  her  exceptional  dignity  result- 
ing from  this, — H.  That  they  were  sons  of  Joseph  by  a 
former  marriage,  a  view  held  especially  by  the  ancient 
Greek  Church  and  also  in  our  times  defended  by  some 


lO  THE  ACTS.  [I.  14. 

theologians.  The  principal  reasons  advanced  in  favor  of 
this  view  are:  first,  if  the  four  brothers  and,  at  least,  two 
sisters  of  Jesus  mentioned  Mark  vi.  3  and  Matt.  xiii.  55 
sq.  were  such  in  the  usual  sense  of  these  words,  and 
hence  younger  than  He,  we  cannot  see  how  Mary  could 
undertake  a  really  unnecessary  long  journey  to  Jerusa- 
lem, leaving  at  home  a  number  of  small  children  (Luke 
ii.  41  sqq.) ;  in  the  second  place,  the  conduct  of,  at  least 
in  part,  so  much  younger  brothers  towards  the  oldest 
one,  always  so  much  respected  in  oriental  countries,  as 
we  find  it  described  John  vii.  3  sqq.,  is  inxeplicable, 
whilst  it,  as  well  as  Mary's  journey,  is  entirely  intelligible 
if  Jesus'  brothers  and  sisters  were  older  than  He,  viz. 
children  of  His  foster-father  Joseph  by  a  former  wife. 
This  would  also  be  in  harmony  with  the  fact  that  after 
that  journey  to  Jerusalem  Joseph  is  no  more  mentioned 
in  the  Gospels  as  living,  and  with  the  natural  inference 
drawn  from  this  that  he  had  died  before  the  public  minis- 
try of  Jesus,  and  also  with  the  at  least  not  improbable 
inference  that  he  was  considerably  older  than  Mary. — 
ni.  That  they  were  sons  of  AlpJiccus  and  Mary  and,  at 
least  in  part,  identical  with  two  apostles,  James,  the  son 
of  Alphaeus,  and  Judas  Lebbseus,  or  Thaddseus  (Matt.  x. 
3;  Mark  iii.  18;  Luke  vi.  16;  Acts  i.  13).  Those  that 
hold  this  view — the  Latin  Church  since  Jerome  and  the 
older  Protestant  theologians  especially — assume  that 
Alphaeus  is  only  another  form  for  Clopas,  and  further 
hold  either  Mary,  his  wife,  to  have  been  a  sister  of 
Mary,  the  mother  of  Jesus,  or  Clopas  to  have  been 
a  brother  of  Joseph,  the  guardian  of  Jesus.  Thus 
the  brethren  of  Jesus  would  in  reality  have  been 
His  cousins,  and  instead  of,  apparently,  three  Jameses 
prominent  in  the  New  Testament  as  disciples  of  Christ 
we  would  only  have  two,  the  James  mentioned  Gal.  i.  19  ; 


I.  14.]  THE  BRETHREN  OF  CHRIST.  n 

ii.  9-12;  Acts  xii.  17;  xv.  13  sqq.,  under  this  supposi- 
tion, being  the  same  as  James,  the  son  of  Alphaeus,  since 
James,  the  brother  of  John,  had  been  put  to  death  by 
Herod  Agrippa  I.  in  the  year  44  (Acts  xii.  i,  2).  The 
principal  reasons  advanced  in  support  of  this  theory  are  : 
John  xix.  25,  compared  with  Matt,  xxvii.  56  and  Mark 
XV.  40,  seems  to  show  that  Mary,  the  mother  of  James 
the  Less  and  Joses,  and  the  sister  of  Jesus'  mother,  and 
Mary,  the  wife  of  Clopas,  were  one  and  the  same  person, 
that  is,  if  we  regard  the  words  "  Mary  the  wife  of  Clopas  " 
as  an  apposition  to  the  preceding  ones  "  his  mother's 
sister."  Furthermore,  it  is  of  frequent  occurrence  that 
the  Hebrew  (and  Septuagint  Greek)  equivalent  for 
brother  {ach  and  adclphos  respectively)  is  used  in  a  wider 
sense,  denoting  a  nephew  (Gen.  xiii.  8  ;  xiv.  16  ;  xxix. 
12,  15),  as  also  members  of  the  same  people  and  tribe 
(Ex.  ii.  1 1  ;  2  Sam.  xix.  12  sq.).  That  the  brethren  of 
Christ  seem  to  have  been  apostles,  at  least  partly  and 
especially  James,  and  therefore  must  be  identified  with 
the  sons  of  Alphaeus,  seems  to  follow  from  Gal.  i.  18  sq. 
and  I  Cor.  xv.  7,  as  also  from  the  fact  that  Luke  in  the 
Acts  after  xii.  2  only  mentions  one  James  without  dis- 
tinguishing him  from  another,  which  would  be  expected 
if  there  had  been  another  one  living  yet,  as  must  have 
been  the  case,  if  James,  the  son  of  Alphaeus,  and  James, 
the  brother  of  the  Lord,  were  not  the  same  person.  The 
main  exceptions  taken  to  this  argumentation  are  the  fol- 
lowing :  It  cannot  be  proved  that  Alphaeus  and  Clopas 
are  only  different  forms  of  the  same  name  and  denote 
the  same  person  ;  nor  that  John  xix.  25  only  three  women 
are  mentioned,  and  not  four,  as  the  Greek  original  per- 
mits the  one  interpretation  as  well  as  the  other,  and 
according  to  the  parallel  passages  of  Matthew  and  Mark 
it  is  highly  probable  that  with  John,  who  never  mentions 


12  THE  ACTS.  [I.  14. 

his  own  name  nor  that  of  his  brother  and  mother,  "  ]iis 
mother's  sister "  means  the  same  person  as  with  the 
other  apostles  "  the  mother  of  Zebedee's  children"  and 
"  Salome,"  so  that  Christ  and  His  favorite  disciple  John 
were  cousins,  to  whom  Christ  on  the  cross  would  com- 
mend His  mother  rather  than  to  His  at  that  time  still 
unbelieving  brethren.  Neither  do  we  find  a  single  pas- 
sage in  the  Old  Testament  where  cousins  are  actually 
called  brethren  ;  and  the  New  Testament  even  for 
nephew  uses  another  expression  (Acts  xxiii.  16),  as  also 
for  cousin  (Col.  iv.  10).  Nor  can  a  satisfactory  reason  be 
given  why  the  brethren  of  Jesus  should  always  be  found 
in  the  company  of  His  mother,  if  they  were  not  her  sons, 
but  those  of  a  relative  still  living  who  was  also  a  follower 
of  Jesus.  Moreover,  the  brethren  of  Christ  are  always 
distinguished  from  His  disciples  and  represented  as  not 
believing  in  Him  until  after  His  resurrection  (John  ii. 
12  ;  vii.  3  sqq.  ;  Mark  iii.  31-35,  comp.  vi.  4  ;  Acts  i.  14). 
Finally,  Gal.  i.  18  sq.  and  i  Cor.  xv.  7  can  be  understood 
without  making  the  brethren  of  Christ  apostles  in  the 
strictest  sense  ;  whilst  the  silence  of  the  Acts  concerning 
a  second  James  still  living  after  xii.  2,  viz.  James,  the 
son  of  Alphaeus,  does  not  prove  anything,  since  most  of 
the  apostles  are  not  mentioned  in  that  book  as  to  their 
activity ;  and  James,  the  brother  of  the  Lord,  by  the 
very  fact  of  being  such,  after  his  conversion  in  conse- 
quence of  his  divine  Brother's  resurrection  (i  Cor.  xv.  7), 
was  one  of  the  most  prominent  men  among  the  Christians 
in  Palestine,  and  hence  simply  called  James  (Acts  xii.  17  ; 
XV.  13;  xxi.  18;  comp.  Gal.  ii.  9,  12).  In  our  opinion 
the  third  view  has  least  to  commend  it,  the  choice  being 
between  the  first  and  second  views  with  an  exegetical,  if 
not  dogmatical,  preponderance  in  favor  of  the  first  as  the 
most  natural. 


I.  15-18.]     THE  ELECTION  OF  A   TWELFTH  APOSTLE.  13 

Ver.  15.  Brethren.  Those  that  by  faith  ni  Christ 
have  come  into  the  most  intimate  union  and  communion 
with  Him  and  each  other  ;  bound  together  by  the  same 
faith,  love,  and  hope  ;  having  the  same  origin,  leading 
the  same  life,  enjoying  the  same  privileges,  contending 
for  the  same  goal,  certain  of  the  same  inheritance 
(Gal.  iii,  26 ;  Eph,  iv.  4-6).  Persons.  Lit.  navies,  a 
Hebraistic  expression.  (Comp.  Num.  iii.  40,  43.)  A 
hundred  and  twenty.  Neither  the  same  number,  nor  the 
same  locality  and  occasion  as  that  mentioned  i  Cor.  xv.  6, 
which  passage  no  doubt  refers  to  an  appearance  of 
Christ  in  Galilee  where  many  were  present  that  did  not 
return  to  Jerusalem. — Ver.  16.  Brethren.  Lit.  men, 
bretJwen ;  more  solemn  and  respectful  than  the  simple, 
familiar  bretJiren.  Needful.  What  God  has  foreseen  and 
foretold  cannot  but  take  place,  though  no  man  is  com- 
pelled to  do  good  or  evil.  God  cannot  be  mistaken  in 
His  foreknowledge,  and  He  governs  also  the  wickedness 
and  sin  of  men  to  subserve  His  holy  ends.  Man's  wick- 
edness and  sin  is  his  own,  God  is  in  no  way  responsible 
for  it ;  but  the  form  and  the  deeds  in  which  man's 
wickedness  manifests  itself  are  dependent  also  on  the 
time,  the  locality,  and  the  circumstances  of  a  man's  life, 
and  these  again  are  dependent  on  God's  almighty  and 
all-wise  government.  The  scripture,  etc.  Compare  be- 
sides the  passage  cited  in  verse  20  also  Psalm  xli.  9  and 
John  xiii.  18. — Ver.  17.  For.  The  Old  Testament  pro- 
phecy pointed  to  an  apostle  and  could  be  fulfilled  in 
such  a  one  only.  Received  his  portion  in  this  ministry. 
Was  one  of  our  number,  one  of  the  apostles,  called  to 
this  ofifice  by  Christ  Himself  out  of  mere  grace.  Portion. 
Lot  ;  not  merited. — Ver.  18.  Comp.  Matt,  xxvii.  3  sqq. 
A  rhetorical  summary  of  the  account  given  by  Matthew, 
and    at    the   same   time  a  complement  of  it. — Ver.   19. 


14  THE  ACTS.  [i.  19-26. 

Akeldama.  Aramaic,  cJiakal  d' ma.  (Comp.  Matt,  xxvii. 
8.) — Ver.  20.  Comp.  Psalm  Ixix.  25  ;  cix.  8.  David,  espe- 
cially with  regard  to  his  sufferings  and  enemies,  his  de- 
liverance from  them  and  the  punishment  of  his  enemies, 
was  a  type,  an  actual,  personal  prophecy  of  Christ,  his 
divine  Son  and  Successor.  The  second  passage  explains 
the  first  :  the  office  vacated  by  Judas  is  to  be  filled  by 
another.  Office.  Lit.  ovcrscersliip.  (Comp.  xi.  30; 
I  Tim.  iii.  i.) — Ver.  21.  Companied.  Gone,  journeyed, 
travelled.  Went  in  and  out.  A  Hebraism  =  communed, 
had  constant  intercourse.  (Comp.  i  Sam.  xxix.  6  ;  John  x. 
9.)  Among  us.  Lit.  to  lis,  to  be  construed  with  wejtt 
in,  and  including  difroni  us  belonging  to  zvent  out.  (Comp. 
John  i.  51.) — Ver.  22.  Beginning  .  .  .  John.  Best  taken 
as  a  sort  of  parenthesis.  Resurrection.  Comp.  Rom.  i.  4; 
I  Cor.  XV.  17  sqq. — Ver.  23.  Barsabbas.  TJie  son  of 
Sahbas,  bar,  the  Aramaic  equivalent  of  the  Hebrew  ben, 
meaning  son.  Justus.  According  to  the  usage  of  those 
times  he  bore  a  Roman  surname.  (Comp.  xiii.  9.)  Matthias. 
Hebrew,  Matt  it  hy  a,  gift  of  the  Lord=  Theodore.  Of 
the  history  of  these  two  men,  both  before  and  after  this 
event,  we  know  nothing  definite. — Ver.  24.  Knowest  the 
hearts.  The  external  requisites  mentioned  ver.  21  sq. 
were  not  sufficient. — Ver.  25.  Ministry  and  apostleship. 
The  latter  expression  explains  the  former,  so  that  and  is 
equal  to  namely.  Fell  away.  Went  away,  deserted  it. 
His  own  place.  Eternal  perdition,  the  proper  punishment 
for  his  enormous  crime,  which  he  could  not  but  reach  by 
deserting  the  place  and  position  so  graciously  assigned 
him  by  Christ. — Ver.  26.  No  doubt,  in  accordance  with 
the  ancient  custom,  used  already  at  the  time  of  Homer, 
two  tablets,  each  with  the  name  of  one  of  the  two  re- 
spectively, were  put  into  a  vessel,  or  on  the  lap  of  a 
robe  (Prov.  xvi.  33)  ;  and  he  whose  lot  by  shaking  leaped 
out  first  was  regarded  as  the  person  chosen  by  the  Deity 


II.— THE  SPREADING  OF  THE  GOSPEL  AMONG  THE 
JEWS,  ESPECIALLY  THROUGH  THE  INSTRUMEN- 
TALITY OF  PETER  (Chs.  IL— XIL). 

(A.)  At  Jerusalem  (Chs.  XL— VIL). 


CHAPTER  II. 

(A.)  The  Outpouring  of  the  Holy  Ghost  (A.  D.  31). 

1-13.  And  when  the  day  of  Pentecost  was  now  come,  they  were  all  to- 
gether in  one  place.  And  suddenly  there  came  from  heaven  a  sound  as  of 
the  rushing  of  a  mighty  wind,  and  it  filled  all  the  house  where  they  were 
sitting.  And  there  appeared  unto  them  tongues  parting  asunder,  like  as  of 
fire;  and  it  sat  upon  each  one  of  them.  And  they  were  all  filled  with  the 
Holy  Spirit,  and  began  to  speak  with  other  tongues,  as  the  Spirit  gave  them 
utterance. 

Now  there  were  dwelling  at  Jerusalem  Jews,  devout  men,  from  every 
nation  under  heaven.  And  when  this  sound  was  heard,  the  multitude  came 
together,  and  were  confounded,  because  that  every  man  heard  them  speak- 
ing in  his  own  language.  And  they  were  all  amazed  and  marvelled,  saying, 
Behold,  are  not  all  these  which  speak  Galilasans  ?  And  how  hear  we,  every 
man  in  our  own  language,  wherein  we  were  born  ?  Partliians  and  Medes 
and  Elamites,  and  the  dwellers  in  Mesopotamia,  in  Judasa  and  Cappaddcia, 
in  Pontus  and  Asia,  in  Phrygia  and  Pamphylia,  in  Egypt  and  the  parts  of 
Libya  about  Cyrene,  and  sojourners  from  Rome,  both  Jews  and  proselytes, 
Cretans  and  Arabians,  we  do  hear  them  speaking  in  our  tongues  the  mighty 
works  of  God.  And  they  were  all  amazed,  and  were  perplexed,  saying  one 
to  another.  What  meaneth  this  ?  But  others  mocking  said,  They  are  filled 
with  new  wine. 

In  obedience  to  the  words  of  their  parting  Master  (i.  4) 

15 


l6  THE  ACTS.  Ti.  1-3. 

the  disciples  remained  together  at  Jerusalem  until  the 
time  had  come  when  the  Holy  Ghost  was  to  be  poured  out 
upon  them  in  an  extraordinary  manner.  The  divinely 
appointed  day  for  this  proved  to  be  that  of  Pentecost, 
that  is,  the  fiftieth  day  after  the  second  day  of  Easter. 
On  this  latter  day  the  grain  harvest  was  solemnly  ushered 
in  by  offering  the  first  sheaf,  and  on  Pentecost  it  was  as 
solemnly  ended  by  offering  the  first  two  loaves  of  bread 
made  of  the  new  grain  (Lev.  xxiii.  4  sqq.).  The  first 
high  festival  of  the  Old  Testament,  Passover  or  Easter, 
was  transformed  into  a  New  Testament  festival  by  the 
sufferings  and  resurrection  of  Christ  ;  and  the  second, 
Pentecost,  was  changed  in  the  same  way  by  the  pouring- 
out  of  the  Holy  Ghost.  Evidently  the  Lamb  of  God 
could  not  have  suffered,  died,  and  arisen  at  a  more  suit- 
able time  than  when  His  Old  Testament  type,  the  Paschal 
Lamb,  was  eaten  ;  and  in  a  similar  way  the  pouring-out 
of  the  Holy  Ghost  and  the  reception  of  the  first-fruits  of 
apostolic  preaching  into  the  Christian  Church  could  not 
have  taken  place  at  a  more  proper  time  than  when  the 
firstlings  of  the  grain  harvest  were  ofTered  to  God  (i). 
The  heavenly  wonder  that  was  to  be  wrought  on  this 
day  was  announced  by  a  sudden  supernatural  sound  that 
was  heard  throughout  the  building  where  the  disciples 
were  assembled  (2).  Then  they  sazv  an  appearance  in  the 
form  of  tongues  as  of  fire  that  were  distributed  among 
those  present,  each  one  having  one  of  them  settled  on 
his  head  (3).  The  heavenly  sound  and  the  fiery  tongues, 
however,  were  only  the  external  symbols  and  pledges 
of  the  divine  operation  purifying  and  enlightening  the 
hearts  of  the  disciples  and  enabling  them  to  speak  the 
saving  revelation  of  God  in  all  purity.  The  Holy  Ghost 
was  poured  out  upon  them  in  an  extraordinary  mode  and 
measure ;  and  this  became  manifest  by  their  speaking  in 


II.  4-I3-]    "^HE  OUTPOURING  OF  THE  HOLY  GHOST.  ly 

languages  that  they  had  never  had  an  opportunity  of 
learning,  each  one  in  that  which  the  Holy  Ghost  enabled 
him  to  use  as  a  means  of  inspired  speech  (4).  This  was 
to  prove  that  the  glorious  deeds  of  God  of  which  they 
spoke  were  done  for  all  men  and  were  to  be  preached  to 
all,  whatever  their  nation  and  language  might  be ;  and  it 
also  showed  that  the  saving  grace  of  God  in  Christ  can 
and,  where  the  operation  of  the  Holy  Ghost  is  not  ob- 
stinately resisted,  will  overcome  and  remove  the  divisions 
and  barriers  caused  by  sin.  (Comp.  Gen,  xi.  I-9.)  There 
were  now  a  number  of  Jews,  born  and  educated  in  every 
conceivable  country  of  the  earth,  who,  prompted  by  piety, 
had  taken  their  abode  at  Jerusalem,  the  centre  of  the 
Old  Testament  worship  (5).  The  extraordinary  sound, 
first  filling  the  house,  but  then  also  penetrating  the  other 
parts  of  the  city,  caused  them  together  with  others  to 
repair  to  the  scene  ;  and  to  their  bewilderment  they  heard 
every  one  his  own  dialect  spoken  by  one  or  the  other  of 
the  disciples,  men  that  had  all  been  brought  up  in  Galilee, 
the  northernmost  division  of  Western  Palestine  (6-1 1). 
But,  greatly  astonished  as  they  were,  they  could  not  find 
an  explanation  of  the  signification  of  these  extraordinary 
occurrences.  Others,  however,  probably  adherents  of  the 
leaders  of  the  people  and  hence  hostile  to  Christ,  look- 
ing merely  at  the  uncommon  form  of  speech,  in  low 
mockery  attributed  the  conduct  of  the  disciples  to  sweet 
wine  (12  sq.). 

Ver.  I.  Pentecost.  Means,  fiftieth,  viz.  day  after 
Easter.  The  word,  however,  is  already  in  the  apocry- 
phal writings  of  the  Old  Testament  (Tob.  ii.  i  ;  2  Mace, 
xii.  32)  used  as  a  proper  noun  designating  the  second  of 
the  three  great  festivals  of  the  Israelites,  namely,  the 
feast  of  grain-harvest  (Ex.  xxiii.  14  sqq.).  Later  on, 
though  we  do  not  yet  find  indications  of  this  in  Philo 


l8  THE  ACTS.  [II.  1-9. 

and  Josephus,  Pentecost  was  regarded  by  the  Jews  as 
being  a  festival  in  commemoration  also  of  the  giving 
of  the  Law  on  Mount  Sinai  (Ex.  xix.  i  sqq.).  All. 
Not  simply  the  apostles,  but  all  the  believers  in  Christ 
that  were  at  Jerusalem. — Ver.  2.  House.  Not  certain 
whether  a  private  house  (comp.  i.  13,  15)  or  one  of  the 
thirty  halls  that,  according  to  Josephus,  surrounded  the 
temple  proper.  As  the  latter  were  called  "  houses," 
and  the  day  was  that  of  a  great  festival,  and  the  hour 
that  of  morning  sacrifice  and  prayer  (ver.  15;  comp.  iii. 
I  ;  Ex.  xxix.  38  sqq.  ;  Luke  i.  10),  it  is  at  least  probable 
that  one  of  those  halls  was  the  place  meant,  although 
the  simple  expression  Jioiise  would  seem  to  point  to  a 
private  dwelling. — Ver.  3.  It  sat.  Viz.  such  a  fiery 
tongue,  in  consequence  of  the  parting  asunder  or  being 
distributed  among  the  individual  disciples. — Ver.  4. 
Other  tongues,  according  to  vers.  8  and  1 1  (comp. 
Mark  xvi.  17),  must  mean  foreign  languages.  Gave 
them  utterance.  Lit.  gave,  enabled,  thcjii  to  utter,  speak 
out,  pronounce,  speak. — Ver.  6.  This  sound.  The  same 
as  that  mentioned  in  ver.  2,  though  the  word  in  the 
original  is  different.  Was  heard.  'Lit.  had  taken  place  ; 
hence  sound  cannot  here  mean  rumor,  tidings,  and  the  like. 
Vers.  8-1 1.  These  verses  evidently  form  one  period, 
Parthians — Arabians  being  an  apposition  to  we,  which 
subject  is,  after  that  long  apposition,  taken  up  again  in 
ver.  II,  together  with  the  predicate  and  the  emphatic 
adverbial  phrase :  We  do  hear  them  speaking  in  our 
tongues.  Li  ver.  8  We  is  emphatic,  in  contrast  with 
those  Galileans.  Parthians  and  fledes  and  Elamites  : 
nations  belonging  to  the  former  Persian  kingdom,  east 
of  Palestine  ;  Hesopotamia  :  w^r/// ;  Cappadocia,  Pontus, 
Asia,  Phrygia,  and  Pamphylia  :  countries  of  Asia  Minor, 
nortJnvcst,   Asia  denoting   here,  as  with   Pliny,  only  the 


II.  9-I3-]    THE  OUTPOURING  OF  THE  HOLY  GHOST.  19 

west  coast  provinces  of  Asia  Minor  (Caria,  Lydia,  and 
Mysia).  Judaea  is  also  mentioned,  in  the  first  place,  be- 
cause it  was  the  terminal  point  of  the  converging  lines  of 
the  northeastern  and  northwestern  dispersion  ;  in  the 
second  place,  because  the  Aramaic  language  spoken  there, 
as  in  the  whole  of  Palestine  at  that  time,  differed  some- 
what from  that  spoken  in  Galilee  (the  word  for  language 
in  ver.  8  is  dialcctos  and,  of  course,  includes  what  we 
now  call  dialect).  Egypt  and  the  parts  of  Lybia  about 
Cyrene.  South  and  sout/nvest  of  Palestine,  in  Northern 
Africa.  Sojourners  from  Rome.  Jews  whose  home  was 
at  Rome  and  in  the  countries  near  this  city,  who  had 
come  to  Jerusalem  to  sojoiirri  or  stay  there  for  some  time, 
for  religious  or  other  purposes.  Both  Jews  and  prose= 
lytes.  Refers  to  all  the  before-mentioned  nations,  some 
of  the  members  present  being  Jews  by  birth,  some  con- 
verts from  heathenism.  (Comp.  Matt,  xxiii.  15  ;  Acts  viii. 
2"]^  There  are  exegetes,  hov/ever,  who  refer  those 
words,  lit.  not  only  Jews  but  also  proselytes,  only  to  the 
preceding  clause,  sojourners  from  Rome.  Cretans  and 
Arabians.  Nort Invest  and  southeast  of  Palestine ;  they 
are  placed  at  the  end  of  the  list,  perhaps,  on  account  of 
their  small  number.  The  mighty  works  of  God.  Those 
connected  with  Christ  and  man's  salvation,  including,  of 
course,  Christ's  resurrection  as,  in  a  manner,  the  climax 
(Rom.  i.  4). — Ver.  13.  New  wine.  Better,  .ywrr/ e*^///^.  It 
could  not  be  nczu  in  the  proper  sense  of  the  term,  Pente- 
cost being  separated  from  the  vintage  by  about  eight 
months.  Some  suppose  it  to  have  been  wine  produced 
from  the  very  purest  juice  of  the  grape  ;  others,  wine 
made  from  dried  grapes  soaked  in  old  wine  or  water.  It 
must  have  been  either  very  delicious,  or  very  intoxi- 
cating, or  both. 


20  THE  ACTS. 


(^B.)  St.  Peter's  Pentecost  Sermon. 

14-36.  But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice,  and 
spake  forth  unto  them,  saying,  Ye  men  of  Judaea,  and  all  ye  that  dwell  at 
Jerusalem,  be  this  known  unto  you,  and  give  ear  unto  my  words.  For  these 
are  not  drunken,  as  ye  suppose;  seeing  it  is  but  the  third  hour  of  the  day; 
but  this  is  that  which  hath  been  spoken  by  the  prophet  Joel ; 

And  it  shall  be  in  the  last  days,  saith  God, 

I  will  pour  forth  of  my  Spirit  upon  all  flesh  : 

And  your  sons  and  your  daughters  shall  prophesy. 

And  your  young  men  shall  see  visions. 

And  your  old  men  shall  dream  dreams  : 

Yea  and  on  my  servants  and  on  my  handmaidens  in  those  days 

Will  I  pour  forth  of  my  Spirit ;  and  they  shall  prophesy. 

And  I  will  shew  wonders  in  the  heaven  above, 

And  signs  on  the  earth  beneath  ; 

Blood,  and  fire,  and  vapour  of  smoke  : 

The  sun  shall  be  turned  into  darkness. 

And  the  moon  into  blood, 

Before  the  day  of  the  Lord  come, 

That  great  and  notable  day  : 

And  it  shall  be,  that  whosoever  shall  call  on  the  name  of  the  Lord  shall 
be  saved. 
Ye  men  of  Israel,  hear  these  words  :  Jesus  of  Nazareth,  a  man  approved  of 
God  unto  you  by  mighty  works  and  wonders  and  signs,  which  God  did  by 
him  in  the  midst  of  you,  even  as  ye  yourselves  know;  him,  being  delivered 
up  by  the  determinate  counsel  and  foreknowledge  of  God,  ye  by  the  hand 
of  lawless  men  did  crucify  and  slay :  whom  God  raised  up,  having  loosed 
the  pangs  of  death  :  because  it  was  not  possible  that  he  should  be  holden 
of  it.     For  David  saith  concerning  him, 

I  beheld  the  Lord  always  before  my  face  ; 

For  he  is  on  my  right  hand,  that  I  should  not  be  moved : 

Therefore  my  heart  was  glad,  and  my  tongue  rejoiced; 

Moreover  my  flesh  also  shall  dwell  in  hope : 

Because  thou  wilt  not  leave  my  soul  in  Hades, 

Neither  wilt  thou  give  thy  Holy  One  to  see  corruption. 

Thou  madest  known  unto  me  the  ways  of  life  ; 

Thou  shalt  make  me  full  of  gladness  with  thy  countenance. 
Brethren,  I   may  say  unto  you  freely  of  the  patriarch  David,  that  he  both 
died  and  was  buried,  and  his  tomb  is  with  us  unto  this  day.     Being  there- 
fore a  prophet,  and  knowing  that  God  had  sworn  with  an  oath  to  him,  that 
of  the  fruit  of  his  loins  he  would  set  one  upon  his  throne ;  he   foreseeing 


II.  I4-I9-]  PETER'S  PENTECOST  SERMON.  21 

this  spake  of  the  resurrection  of  the  Christ,  that  neither  was  he  left  in 
Hades,  nor  did  his  flesh  see  corruption.  This  Jesus  did  God  raise  up, 
whereof  we  all  are  witnesses.  Being  therefore  by  the  right  hand  of  God  ex- 
alted, and  having  received  of  the  Father  the  promise  of  the  Holy  Ghost,  he 
hath  poured  forth  this,  which  ye  see  and  hear.  For  David  ascended  not 
into  the  heavens  :  but  he  saith  himself. 

The  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand. 
Till  I  make  thine  enemies  the  footstool  of  thy  feet. 
Let  all  the  house  of  Israel  therefore  know  assuredly,  that  God  hath  made 
him  both  Lord  and  Christ,  this  Jesus  whom  ye  crucified. 

Peter,  usually  the  leader  and  speaker  of  the  apostles 
(comp.  i.  13),  acting  here  at  the  same  time  as  their 
attorney  over  against  unfounded  charges,  solemnly  ad- 
dresses all  those  that  were  present,  whether  native  Jews 
or  only  inhabitants  of  Jerusalem.  (Comp.  5.)  In  the  en- 
lightenment and  courage  bestowed  by  the  Holy  Ghost 
just  now  poured  out  upon  him  and  his  fellow-believers,  he 
in  the  first  place  gives  an  open  and  frank  explanation  of 
what  had  occurred  (14).  The  uncharitable  assumption  of 
those  that  had  ascribed  the  conduct  of  the  disciples  to 
excessive  use  of  intoxicants  he  briefly  refutes  as  most  im- 
probable, it  being  only  the  third  hour  of  the  day,  nine 
o'clock  in  the  morning,  a  time  when  no  Jew  of  any  de- 
cency could  be  expected  to  be  in  a  state  of  drunkenness, 
especially  since  this  was  the  time  for  the  morning  sacri- 
fice and  prayer  (15  ;  comp.  verse  2).  No,  the  only  correct 
explanation  of  that  wondrous  event  is  that  the  prophecy 
of  old  (Joel  ii.  28-32)  is  now  being  fulfilled  (16),  viz. 
that  after  the  appearance  of  Christ  extraordinary  gifts  of 
the  Holy  Spirit  would  be  granted  in  abundance  to  all 
classes  of  men,  among  the  Jews,  the  Old  Testament  peo- 
ple of  God,  in  the  first  place,  but  then  also  among  all 
those  that  in  truth  are  servants  of  the  Lord  (17  sq.). 
Those  times  will  also  witness  the  preparation  for  the  final, 
universal,  and  manifest  judgment,  and  will  announce  the 


22  THE  ACTS.  [ii.  19-28. 

coming  of  it  by  various  terrible  signs,  e.  g.  by  bloody 
wars  and  destructive  conflagrations  on  earth  and  extra- 
ordinary occurrences  in  the  starry  heavens  ;  and  at  this 
judgment  those  only,  but  also  all  those,  will  be  saved 
from  eternal  destruction  who  by  faith  have  taken  refuge 
in  Jesus  Christ  as  the  divinely-appointed  and  revealed 
Redeemer  of  mankind  (19-21).  For  Jesus  of  Nazareth  is 
the  promised  Messiah.  This  the  members  of  the  Old 
Testament  people  of  God  should  be  the  first  to  recog- 
nize ;  for  they  were  the  very  people  to  whom  God  had 
accredited  Him  as  the  Messiah  by  undeniable  miraculous 
deeds  of  every  description  which  He  performed  in  their 
midst  by  divine  power  (22).  They,  indeed,  instead  of 
receiving  Him  as  their  Messiah  and  Saviour,  had  put  Him 
to  death  on  the  cross,  aided  by  the  traitor  Judas  and  the 
unjust  and  cruel  heathens,  Pilate  and  his  soldiers  ;  but 
this  had  been  done  only  in  accordance  with  the  unalter- 
able decree  of  God  determining  that  Christ  was  to  suffer 
and  die  for  the  redemption  of  the  human  race,  and  the 
divine  foreknowledge  seeing  from  all  eternity  how  Christ 
would  be  received  and  treated  by  men  (23).  And  God 
had  not  only  foreordained  His  sufferings  and  foreknown 
the  mode  and  instrumentality  of  them  ;  but  He  also 
raised  Him,  delivering  Him  from  death  and  all  its  con- 
sequences, and  thus  proved  Him  to  be  the  Conqueror  of 
death  promised  already  in  the  Old  Testament  (24),  For 
David,  both  his  ancestor  and  type,  had  prophesied  con- 
cerning Him  (Ps.  xvi.  8-1 1)  that,  by  virtue  of  His  con- 
tinual and  most  intimate  communion  with  God,  His 
omnipotent  Helper,  He  would  not  only  in  general  be 
replete  with  divine  joy,  notwithstanding  all  His  enemies, 
but  also  rejoice  in  the  sure  hope  that  He  would  not,  as 
to  His  body,  become  a  prey  of  corruption  and  decay,  but, 
on  the  contrary,  would  triumph  over  death  and  the  grave, 


11.29-36.]  PETER'S  PENTECOST  SERMON.  23 

and  thus  enter  into  His  glory  and  joy  (Matt.  xxv.  21) 
in  never-ending  communion  with  God  (25-28).  For  of 
David,  that  justly  celebrated  ancestor  and  founder  of  the 
royal  house  of  Judah,  it  can  and  must  be  frankly  said 
that  this  passage  of  Holy  Writ,  though  in  the  first  place 
it  refers  to  him,  yet  goes  entirely  beyond  him  and  his 
experiences,  and,  hence,  cannot  be  said  to  have  its  final 
and  complete  fulfilment  in  him  ;  for  at  last  he  also  had  to 
succumb  to  death  and  decay  and  still  is  in  this  condition 
common  to  fallen  men  (29).  Nor  did  he  expect  anything 
else;  therefore,  being  inspired  and  firmly  believing  in  the 
solemn  promise  given  him  by  God  that  his  seed  was  to 
have  an  everlasting  throne  and  kingdom  (2  Sam.  vii. 
12  sq. ;  Ps.  Ixxxix.  4  sq.  ;  cxxxii.  ii  sq.),  he  looked  into 
the  future  and  prophesied  concerning  His  Son  Christ ;  for 
of  Him  can  and  must  be  predicated  to  the  fullest  extent 
what  is  true  of  David  and  Solomon,  his  immediate  son 
and  successor,  in  an  imperfect  and  typical  manner  only 
(30  sq.).  Jesus,  the  true  Christ,  has  escaped  death  and 
corruption  by  His  glorious  resurrection,  as  those  that 
were  in  a  position  to  know  Him  best  can  and  do  testify 
(32).  And  now,  being  by  the  omnipotence  of  God  ex- 
alted to  the  throne  of  glory.  He  has  also  received  the 
power  to  give  to  His  disciples  in  the  fullest  measure  the 
Holy  Spirit  whom  He  had  so  often  promised  to  them  ; 
and  He  has  done  this  on  this  first  Christian  Pentecost 
festival,  and  thus  the  wonderful  occurrences  on  that  day 
are  to  be  explained  as  the  effects  of  the  outpouring  of  the 
Holy  Ghost  (33).  For  in  Christ,  and  not  in  David,  that 
too  has  been  fulfilled  which  the  latter  prophesied  (Ps. 
ex.  i)  of  Him  who,  as  his  Son  and  Lord,  was  to  partake 
of  divine  majesty  and  power  and  finally  to  subdue  com- 
pletely all  his  enemies  (34  sq.).  Thus,  then,  it  is  an  im- 
movable truth,  which  first  of  all  should  be  recognized  by 


24  THE  ACTS.  [ii.  14-18. 

the  Old  Testament  people  of  God,  that  that  very  Jesus 
of  Nazareth,  whom  they,  instead  of  joyfully  welcoming, 
so  ignominiously  put  to  death,  by  God  has  been  made 
and  declared  Lord  of  all  (x.  36)  and  the  promised  Re- 
deemer of  mankind  (36). 

Ver.  14.  Standing  up  .  .  .  lifted  up  his  voice  and  spake 
forth  unto  them.  His  gestures  and  voice  indicated  the 
solemn  and  important  character  of  what  He  was  about  to 
say.  (Comp.  v.  20;  ii.  14.)  Be  this  known  unto  you, 
etc.,  expresses  the  same  idea  in  words. — Ver.  15.  These. 
The  apostles  and  the  other  disciples  who  had  spoken  with 
other  tongues.  Peter  speaks  of  them  as  their  attorney, 
in  the  third  person,  not  excluding  himself,  but  pointing 
to  them.  Ye.  Emphatic,  tJieir  judgment  being  contrary 
to  truth. — Ver.  17.  In  the  last  days.  The  last  times  of 
this  world,  ushered  in  by  the  first  appearance  of  Christ,  the 
New  Testament  dispensation,  ending  with  the  second  ap- 
pearance of  Christ  and  the  final  judgment.  This  is  a 
free  rendering  of  the  Hebrew  original  which  simply  means 
aftcriuard,  and  at  the  same  time  is  an  inspired  explana- 
tion. Flesh.  Men,  as  distinguished  from  all  other  rational 
beings,  God  and  angels,  by  having  flesh,  or  a  body  (Rom. 
i.  3;  John  i.  14);  connoting,  however,  as  a  rule  sinful- 
ness and  frailty,  as  the  general  condition  of  man  after  the 
fall  (Matt.  xxiv.  22  ;  Luke  iii.  6;  John  iii.  5  sq.  ;  Rom. 
iii.  20;  vii.  14,  18;  I  Cor.  i.  29;  Gal.  ii.  16).  Visions, 
whilst  awake,  more  natural  to  lively  young  men  ;  dreams, 
in  sleep,  more  to  less  excitable  old  men  ;  though,  in  ac- 
cordance with  the  Hebrew  parallelism,  both  predicates  are 
applicable  to  both  subjects.  (Comp.  Rom.  x.  10.) — Ver. 
18.  Evidently  an  emphatic  repetition  of  the  main  con- 
tents of  the  preceding  verses,  extending  at  the  same 
time  the  promised  blessing  to  all  the  servants  of  the 
Lord    of   either   sex,   who   acknowledge    Him   as    their 


II.  18-23-]  PETER'S  PENTECOST  SERMON.  25 

Sovereign  Redeemer.  Prophesy.  Announce  the  will  of 
God  by  inspiration,  whether  pertaining  to  the  past, 
present,  or  future.  (Comp.  xi.  27.)— Ver.  19.  Wonders. 
Unexpected,  inexplicable,  wonderful  occurrences,  at  which 
men  are  amazed.  Signs.  The  same  occurrences  in  so  far 
as  they  are  intended  to  direct  the  attention  of  men  to 
something  higher,  to  signify,  symbolize,  or  prove  some- 
thing spiritual.  Here  again  we  have  that  parallelism 
mentioned  above  (17).  (Comp.  Matt.  xxiv.  6  sq.,  29.) 
Ver.  20.  Notable.  Manifest,  known  to  all  as  such,  viz.  as 
the  day  of  Christ's  final  appearance  for  judgment.  The 
apostle  here  follows  the  Septuagint  translation,  instead  of 
the  Hebrew  original  which  is  equivalent  to  "  terrible^ 
since  also  the  former,  which  at  that  time  was  in  general 
use,  contains  divine  truth,  being  in  accordance  with  the 
analogy  of  faith.  Thus  we  find  it  to  be  the  case  often 
in  citations  from  the  Old  Testament. — Ver.  2 1 .  Name  :  38. 

Yer.  22.  Ye  men  of   Israel.     An  honorary  appellation, 

intended  to  render  them  conscious  of  their  position  and 
consequent  duty.  Israelite  denotes  a  member  of  the 
people  of  God,  in  contradistinction  to  a  Gentile,  Israel 
beincr  the  honorary  name  of  the  ancestor  (Gen.  xxxii.  28). 
nighty  works.  Simply  another  name  for  wonders  and 
signs  (19),  denoting  their  essence  and  source,  being  deeds 
performed  by  divine  power ;  all  three  expressions  com- 
bined are  an  exhaustive  expression  of  the  idea,  denoting 
the  nature,  the  external  appearance,  and  the  intention  of 
the  occurrence  or  deed.— Ver.  23.  Delivered  up.  By 
Judas.  Lawless  men.  Men  without  the  law,  heathen  ; 
the  expression  may,  however,  also  here  connote  special 
wickedness.  (Comp.  i  Cor.  ix.  21  ;  Rom.  ii.  12;— Luke 
xxii.  37  ;  I  Tim.  i.  9  ;  2  Thess.  ii.  8  ;  2  Pet.  ii.  8.)  By 
the  determinate  counsel  and  foreknowledge  of  God. 
Without  these  it  would  not  have  taken  place ;  the  fore- 


26  THE  ACTS.  [11.23-30. 

knowledge  enabled  God  to  foreordain,  fix  definitely,  also 
the  mode  of  Christ's  sufferings  and  death  without  com- 
pelling either  the  Jews  or  the  Gentiles  to  act  as  they  did. 
Ye  did  crucify.  Comp.  v.  30. — Ver.  24.  The  pangs  of  death. 
The  resurrection  is  regarded  as  a  birtJi  to  new  life,  death, 
so  to  say,  travailing  as  long  as  it  holds  the  dead.  Here 
again  the  Septuagint  is  followed,  instead  of  the  Hebrew 
original  which  means  cords  or  bands,  death  being  regarded 
as  a  hostile  hunter  taking  man  prisoner.  Loosed.  Here, 
in  connection  with  pangs,  equivalent  to  ended,  taken 
away.  It  was  not  possible.  He  being  the  Holy  One,  de- 
scribed in  the  following  verses. — Ver.  25.  I  beheld,  etc., 
was  in  constant,  intimate  communion  with  the  Lord, 
trustingsolely  in  Him.  On  my  right  hand.  As  counsellor 
and  defender  (Ps.  cix.  31).  Moved.  Overthrown,  over- 
come, vanquished,  by  enemies  and  adversity.  Ver.  26. 
Was  glad,  etc.  The  preterite  here,  as  in  the  preceding 
verse,  does  not  exclude  the  present.  In  hope.  Of  not 
being  left  in  the  grave.  Dwell.  In  the  grave. — Ver.  27. 
Hades.  Originally  in  Greek  writers  the  name  of  the  sup- 
posed ruler  of  the  realm  of  the  dead,  then,  like  the 
Hebrew  sJieol,  designating  this  realm  itself,  the  common 
receptacle  of  all  the  dead,  though  later,  as  also  in  the  New 
Testament,  with  two  divisions,  one  for  the  good,  the 
other  for  the  bad.  (Comp.  Matt.  xi.  23;  xvi.  18;  Luke 
xvi.  22  sqq.) — Ver.  28.  The  first  clause  refers  to  the 
resurrection,  the  second  to  the  exaltation  in  heaven. 
With  thy  countenance.  Before  thee,  in  thy  presence. 
— Ver.  29.  Brethren.  Lit.  men,  brethren,  the  former  ex- 
pressing honor,  the  latter  love.  His  tomb.  (Comp. 
Nehem.  iii.  16.)  Jerome  states  that  in  his  days  (D.  A.  D. 
420)  the  tomb  was  still  visited. — Ver.  30.  He  would 
set.  Better,  because  more  natural  in  the  original  than 
the  marginal    rendering,   otie   sJionld  sit. — Ver.    33.  The 


"•  33-36-1        ^^-^  EFFECT  OF  PETER'S  SERMON.  27 

promise  of  the  Holy  Ghost.  The  realization  of  this  promise 
=the  promised  Holy  Ghost.  This.  What  is  the  in- 
visible cause  of  these  visible  and  audible  effects,  viz.  the 
Holy  Ghost. — Ver.  34  sq.  (Comp.  Matt.  xxii.  44.)  Till. 
Even  during  that  time  ;  much  more  afterwards,  when 
completely  victor. — Ver.  36.  All  the.  Better  than  every  : 
house  of  Israel  is  treated  as  a  proper  noun,  having 
no  definite  article.  Lord.  In  general,  over  all.  Christ. 
Messiah,  Redeemer.  Ye.  Emphatic,  in  contrast  with 
God. 

(C.)    The  Effect  of  Peter's  Sermon. 

37-47.  Now  when  they  heard  this,  they  were  pricked  in  their  heart,  and 
said  unto  Peter  and  the  rest  of  the  apostles,  Brethren,  what  shall  we  do  ? 
And  Peter  said  unto  them,  Repent  ye,  and  be  baptized  every  one  of  you  in 
the  name  of  Jesus  Christ  unto  the  remission  of  your  sins  ;  and  ye  shall  re- 
ceive the  gift  of  the  Holy  Ghost.  For  to  you  is  the  promise,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call  unto  him.  And  with  many  other  words  he  testified,  and  exhorted  them, 
saying,  Save  yourselves  from  this  crooked  generation.  They  then  that 
received  his  words  were  baptized :  and  there  were  added  iiiito  the?n  in  that 
day  about  three  thousand  souls.  And  they  continued  stedfastly  in  the 
apostles'  teaching  and  fellowship,  in  the   breaking  of  bread  and  in  prayers. 

And  fear  came  upon  every  soul :  and  many  wonders  and  signs  were  done 
by  the  apostles.  And  all  that  believed  were  together,  and  had  all  things 
common ;  and  they  sold  their  possessions  and  goods,  and  parted  them  to 
all,  according  as  any  man  had  need.  And  day  by  day,  continuing  stedfastly 
with  one  accord  in  the  temple,  and  breaking  bread  at  home,  they  did  take 
their  food  with  gladness  and  singleness  of  heart,  praising  God,  and  having 
favour  with  all  the  people.  And  the  Lord  added  to  them  day  by  day  those 
that  were  being  saved. 

The  powerful,  inspired  sermon  of  Peter  pierced  the 
hearts  and  consciences  of  at  least  a  great  part  of  his 
hearers  (comp.  41),  filled  them  with  anguish  and  con- 
trition on  account  of  their  treatment  of  the  Messiah 
promised  and  sent  first  to  them,  and  impelled  them  to 
ask  the  apostles,  who  now  stood  before  them  in  an  en- 


28  THE  ACTS.  [11-37-42. 

tirely  different  light  from  what  had  been  the  case  formerly, 
how  they  could  be  delivered  from  their  ungodly  and  un- 
happy condition  (37).  The  answer  given  them  by  Peter, 
the  spokesman  of  the  apostles  (i.  13),  only  more  fully 
set  forth  what  John  the  Baptist  had  already  preached  as 
the  sole  way  of  salvation  (Mark  i.  4),  namely,  a  change 
of  heart  in  general,  but  especially  with  respect  to  Christ 
and  His  Gospel,  and  baptism  accompanied  by  true  faith 
in  what  Christ  according  to  His  Gospel  intends  to  be 
and  to  do  for  us.  This  would  bring  them  forgiveness  of  all 
their  grievous,  heart-oppressing  sins  in  the  first  place,  and 
then  also  the  gift  of  all  gifts,  the  Holy  Spirit,  whose 
wonderful  operations  and  gifts  they  had  just  now  been 
admiring  in  the  apostles  (38).  For  they  and  their 
children,  as  members  of  the  people  of  the  covenant,  were 
the  very  men  to  whom  the  promises  of  the  Messiah  and 
all  His  blessings  and  gifts  were  given,  and  for  whom  they 
were  intended  in  the  first  place,  though  they  were  also 
meant  for  the  Gentiles,  distant  and  foreign  as  they  were 
both  in  body  and  in  spirit  (Eph.  ii.  13,  17),  since  they  also 
were  to  be  called  by  the  preaching  of  the  Gospel  to 
become  fellow-heirs  with  the  Old  Testament  people  of 
God  (39).  This,  however,  is  only  a  brief  summary  and 
sample  of  all  the  solemn  and  repeated  exhortations  that 
Peter  addressed  to  his  hearers,  to  move  them  to  break 
ofT,  by  repentance  and  baptism,  their  present  spiritual 
fellowship  with  their  countrymen  that  persevered  in  their 
perverse  rejection  of  Christ,  and  thus  to  escape  the  impend- 
ing judgment  (40).  Those  now  that  in  repentance  and 
faith  received  this  exhortation,  permitted  themselves  by 
baptism  to  be  added  to  the  number  of  Christians,  about 
three  thousand  in  all  (41).  And  they  were  constant  in 
listening  to  the  further  instructions  of  the  apostles  ;  in 
cultivating   brotherly  communion,  of    course  also  with 


II.  42-47-]         THE  EFFECT  OF  PETER'S  SERMON.  29 

regard  to  mutual  assistance  and  support  (Rom.  xv.  26 ; 
2  Cor.  viii.  4;  Heb.  xiii.  16);  in  having  common  meals 
and  in  connection  therewith  celebrating  the  Lord's 
Supper  (i  Cor.  x.  16;  xi.  17  sqq.)  ;  and  in  "all  prayer 
and  supplication,  praying  at  all  seasons "  (42  ;  comp. 
Eph.  vi.  18). 

And  even  those  that  did  not  become  believers  in  Jesus 
the  Christ  could  not  help  having  a  feeling  of  awe  in  view 
of  the  wondrous  occurrences  which  they  had  either 
witnessed  or  heard  about,  which  awe  prevented  them 
from  disturbing  the  new-born  Christian  Church.  And 
this  feeling  was  kept  alive  and  increased  by  the  many 
miraculous  deeds  performed  by  the  apostles  in  Jerusalem 
(43).  But  those  who  had  become  believers  were  together 
as  much  as  possible  and  even  had  their  goods  in  common 
(44),  disposing  of  whatever  they  possessed  and  dividing 
the  proceeds  according  to  the  wants  of  each  (45).  And 
not  only  with  one  another  did  they  hold  constant  com- 
munion, but  also  with  God,  unanimously  continuing  their 
attendance  at  the  Old  Testament  sanctuary  and  besides 
assembling  in  private  houses,  especially  for  the  purpose 
of  celebrating  the  Lord's  Supper,  and  in  connection 
therewith  partaking  of  their  food  in  a  manner  befitting 
the  followers  of  Christ  (46),  giving  praise  to  God  for  all 
His  mercy  and  grace,  and  being  regarded  with  favor  by 
the  people  in  general.  And  Christ  Himself  took  care  of 
the  increase  of  His  church,  adding  daily  all  those  that 
permitted  themselves  to  be  saved  by  Him  from  eternal 
destruction  (47). 

Ver.  37.  And  said.  As  a  natural  result.  Brethren. 
Comp.  verse  29. — Ver.  38.  In  the  name,  etc.  Not  mean- 
ing the  formula  of  baptism,  but  the  sphere,  foundation, 
and  ground  of  baptism,  faith,  and  confession.  The  naiii£ 
of  Christ  is  His  revelation  as  the  Messiah  and  Saviour  of 


30  THE  ACTS.  [ii.  38-45. 

mankind,  contained  in  the  Gospel  ;  and  faith  in  this 
Gospel,  in  Jesus  of  Nazareth  as  the  promised  Messiah,  is 
to  be  their  motive  for  being  baptized,  since  otherwise 
baptism,  though  valid  and  a  means  of  grace  in  itself, 
could  not  benefit  and  save  them.  The  gift  of  the  Holy 
Ghost.  This  is  always  the  consequence  of  baptism  and 
faith  ;  here,  in  the  beginning  of  the  church,  it  included 
miraculous  gifts  as  an  incontrovertible  proof  of  the  divine 
character  of  Christianity,  which  gifts  now,  after  the 
church  has  existed  for  many  centuries  and  in  many  ways 
manifested  its  divine  origin,  are  no  more  needed  as  such 
a  proof. — Ver.  39.  As  many  as.  This  need  not  mean 
that  God  intends  to  call  and  save  only  some  ;  it  rather 
means  that  without  the  call  to  faith  and  salvation  on  the 
part  of  God  and  the  acceptance  of  this  call  on  the  part  of 
man,  no  one  can  be  saved.  Compare  on  this  use  of  "as 
many  as,"  meaning  all,  iii.  24. — Ver.  40.  Testified. 
Charged  earnestly,  admonished  solemnly.  Crooked.  On 
a  crooked,  wrong  way,  perverse,  wicked. — Ver.  41.  Were 
baptized.  Not  necessarily  on  the  same  day,  nor  by  the 
apostles  only,  nor  by  immersion  ;  though  it  would  seern 
most  natural  that  they  v/ere  all  baptized  on  that  very 
day,  and  not  by  immersion. — Ver.  43.  Wonders  and  signs. 
Comp.  verse  22. — Ver.  44.  Had  ali  things  common.  In 
imitation,  perhaps,  of  Christ  and  His  disciples  (John 
xii.  6;  xiii.  29).  This  was  a  spontaneous  manifestation 
and  proof  of  first  and  fervent  love,  existing,  however, 
only  in  the  church  at  Jerusalem,  and  there  simply  for  a 
short  time,  since  its  continuation  became  impracticable 
when  Christianity  spread  over  the  whole  of  Palestine  and 
the  surrounding  countries  ;  and  also  before  it  had  not 
been  without  its  attending  temptations  and  dangers,  as 
we  see  from  the  case  of  Ananias  and  Sapphira  (v.  i  sqq.). 
— Ver.  45.  Possessions  and  goods.     The   former  denotes 


n.  45-47-J         THE  EFFECT  OF  PETER'S  SERMOi\.  31 

lands,  real  estate,  and  the  like ;  the  latter,  all  other  kinds 
of  property. — Ver.  46.  In  the  temple.  The  first  Chris- 
tians attended,  as  formerly,  worship  in  the  Old  Testa- 
ment sanctuary,  as  long  as  God  did  not  by  word  or  deed 
direct  them  otherwise,  that  is,  up  to  the  destruction  of 
Jerusalem  and  the  temple  ;  though,  of  course,  with  a  far 
different  spirit  and  understanding  from  the  great  mass  of 
their  countrymen,  since  they  knew  that  all  the  temple 
and  its  worship  pointed  to  and  prophesied  was  fulfilled 
by  Jesus  the  Christ,  so  that  those  types  were  really  no 
more  necessary.  This  is  a  proof  that  the  spirit  of  Chris- 
tianity is  conservative,  not  radical,  doing  away  with  old 
usages  and  forms  that  are  not  sinful  in  themselves  grad- 
ually and  only  in  so  far  as  the  Gospel  demands  it.  The 
temple,  of  course,  is  taken  in  the  wider  sense,  including 
the  different  courts.  With  gladness.  In  holy,  spiritual 
joy  at  the  benefits  conferred  by  God  for  the  sake  of 
Christ.  Singleness  of  heart.  Simplicity,  without  any 
spiritual  pride  or  arrogance. — Ver.  47.  Having  favor 
with  all  the  people.  No  doubt,  in  consequence  of  their 
conduct,  and  only  so  long  as  the  people  were  not  incited 
against  them  by  their  leaders.  To  them.  Lit.  together. 
In  the  latter  signification  some  make  this  expression 
begin  the  next  chapter,  against  the  testimony  of  the  best 
copies. 


CHAPTER  III. 

(A.)  Healing  of  a  Lame  Man  by  Peter  and  John. 

i-io.  Now  Peter  and  John  were  going  up  into  the  temple  at  the  hour  of 
prayer,  being  the  ninth  hour.  And  a  certain  man  that  was  lame  from  his 
mother's  womb  was  carried,  whom  they  laid  daily  at  the  door  of  the  temple 
which  is  called  Beautiful,  to  ask  alms  of  them  that  entered  into  the  temple; 
who  seeing  Peter  and  John  about  to  go  into  the  temple,  asked  to  receive  an 
alms.  And  Peter,  fastening  his  eyes  upon  him,  with  John,  said,  Look  on 
us.  And  he  gave  heed  unto  them,  expecting  to  receive  something  from 
them.  But  Peter  said.  Silver  and  gold  have  I  none  ;  but  what  I  have,  that 
give  I  thee.  In  the  name  of  Jesus  Christ  of  Nazareth,  walk.  And  he  took 
him  by  the  right  hand,  and  raised  him  up :  and  immediately  his  feet  and  his 
ankle-bones  received  strength.  And  leaping  up,  he  stood,  and  began  to 
walk;  and  he  entered  with  them  into  the  temple,  walking,  and  leaping,  and 
praising  God.  And  all  the  people  saw  him  walking  and  praising  God : 
and  they  took  knowledge  of  him,  that  it  was  he  which  sat  for  alms  at  the 
Beautiful  Gate  of  the  temple  :  and  they  vvere  filled  with  wonder  and  amaze- 
ment at  that  which  had  happened  unto  him. 

Among  the  many  marvellous  deeds  performed  by  the 
apostles  for  the  sake  of  proving  the  divine  character  of 
their  preaching  (ii.  43)  was  also  the  healing  of  a  lame 
man  by  Peter  and  John.  These  two  apostles,  according 
to  the  custom  of  the  first  Christians  (ii.  46),  were  on  their 
way  to  the  temple  place,  there  to  observe  the  third  and 
last  regular  hour  of  prayer  (i).  Just  then  a  poor  lame 
man,  lame  since  his  birth,  was  being  carried  to  his  daily 
station  at  one  of  the  temple  gates,  where  he  made  his 
living  by  begging  (2).  The  two  apostles  were  also  asked 
for  an  alms  (3).  But  Peter,  together  with  his  companion, 
looked  sharply  into  his  face  to  see  whether  he  would  be  a 
32 


III.  4-10.]  HEALING  OF  A  LAME  MAN.  33 

proper  recipient  of  the  gift  that  he  meant  to  bestow  upon 
him  (4) ;  for  the  apostles,  like  their  divine  Master,  were 
not  physicians  by  profession,  and  therefore  did  not  in- 
discriminately heal  all  sick  persons  with  whom  they  came 
in  contact,  but  only  those  of  whom  they  knew  by  divine 
enlightenment  that  their  healing  would  be  of  real,  spiritual 
and  eternal  use  and  benefit  to  them  or  others.  The 
lame  man  now  watching  them  with  eager  desire  (5),  Peter 
tells  him  that,  indeed,  he  cannot  give  him,  what  perhaps 
might  be  expected,  a  considerable  sum  of  money ;  but 
that  he  can  and  will  give  him  what  is  far  better :  com- 
plete health  through  Jesus  the  Christ  (6).  And  being 
raised  up  by  the  hand  of  Peter,  the  lame  man  was  healed 
at  once  (7),  so  that  he  sprang  to  his  feet  and  stood  there, 
then  walked  about,  and  first  of  all  went  with  the  apostles 
to  the  temple  place,  manifesting  his  joy  at  the  health  he 
had  gained  so  unexpectedly,  and  praising  God  therefor 
(8).  Thus  he  proved  that  the  apostles  had  not  been 
deceived  in  him.  When,  however,  the  people  that 
frequented  the  place  saw  the  formerly  so  pitiable  man  in 
his  present  happy  condition  (9),  they  were  filled  with  the 
greatest  amazement  (10). 

Ver.  I.  Peter  and  John.  These  two  apostles,  belong- 
ing to  the  four  first  called  by  Christ  (John  i.  40  sq.),  we  as 
a  rule  find  together,  at  least  during  the  last  days  of 
Christ's  life  on  earth  and  the  first  time  after  His  resurrec- 
tion and  ascension  (Luke  xxii.  8;  John  xviii,  15  sq. ; 
xxi.  2,  7,  20  sqq. ;  Acts  viii.  14  sq.).  Compare  i.  13  ;  ii.  14. 
Hour  of  prayer.  The  Jews  had,  in  accordance  with 
the  three  main  divisions  of  day-time  (Ps.  Iv.  17),  three 
regular  hours  of  prayer  (Dan.  vi.  10).'  the  third  hour 
of  the  day,  9  o'clock  in  the  forenoon,  for  the  morning 
prayer,  in  connection  with  the  morning  sacrifice  (comp. 
ii.  15);  the  sixth  hour,  about  noon  (comp.  x.  9 );  the  ninth 
3 


34  THE  ACTS.  [m.  i-6. 

hour,  3  o'clock  in  the  afternoon,  for  the  evening  prayer, 
in  connection  with  the  evening  sacrifice  (iii.  i  ;  x.  3).     The 
ancient  church    adopted   those   hours  when  it  fixed  the 
regular  daily  times  for  prayer. — Ver.  2.  Door  of  the  temple 
which  is  called   Beautiful.      Probably    the    one  opening 
from  the  Court  of  the  Gentiles  eastward  into  the  valley 
of  Jehoshaphat,  near  the  porch  of  Solomon  (ver.  1 1)  called 
Shushan  after  the  Persian   capital  Susa    (the  "  City   of 
Lilies  "),  where  the  market  for  doves  and  other  sacrificial 
requisites  was  situated,  a  convenient  place  for  begging. 
One    of  the   gates   of  the  temple  is  said  by  the  Jewish 
historian  Josephus,  who,  however,  gives  neither  the  name 
nor  the  exact  location,  to  have  been  of  peculiar  richness 
in    material,    Corinthian    brass,    and    execution.      Some 
suppose  this  to  have  been    the  one    meant   here.     The 
name,  certainly,  would  be  entirely  fitting. — Ver.  6.  Silver 
and    gold   have  I  none.     In  accordance  with  Christ's  in- 
junction (Matt.  x.  9).    "  Centuries  after  Cornelius  a  Lapide 
beautifully  relates   how  Thomas  Aquinas  once  came  to 
Pope   Innocent  IV.  at  a  moment  when  the  pontiff  had 
before  him  a  great  treasure  of  gold.     '  See,  Thomas,'  said 
Innocent,  '  see,  the  church  can   no  more  say  as  it  did  in 
those  first  days.  Silver  and  gold  have  I  none  ? '     'True, 
holy  father,'  replied  Thomas  Aquinas,  '  but  the  church  of 
the  present  day  can  hardly  say  to  a  lame  man  what   the 
church  of  the  first  days  said,  Arise    and  walk"    {Popular 
Commentary').     The  worldly  spirit  gaining  possession  of 
the  Church  more  and  more,  especially  under  the  popes, 
certainly  was  the  cause  of  her  losing  much  of  her  spirit- 
ual, if  not  miraculous,  power.     That  give  I  thee.      Here- 
with, immediately.     In    the  name  of  Jesus  Christ,    etc. 
The  fact  that  Jesus  of  Nazareth  has  proved  and  revealed 
Himself  as  the  promised  Messiah  or  Christ,  and  Peter's 
faith  in  this  revelation,  or  name  of  Jesus,  was  the  cause 


III.  10.]      THE  SECOND  SERMON  OF  PETER.  35 

that  this  miracle  was  wrought.  (Comp.  ii.  38.) — Ver.  10. 
Took  knowledge.  Came  to  know  full  well,  putting  ques- 
tions to  him  and  others. 


(B.)  The  Second  Sermon  of  Peter. 

11-26.  And  as  he  held  Peter  and  John,  all  the  people  ran  together  unto 
them  in  the  porch  that  is  called  Solomon's,  greatly  wondering.  And  when 
Peter  saw  it,  he  answered  unto  the  people.  Ye  men  of  Israel,  why  marvel  ye 
at  this  man  ?  or  why  fasten  ye  your  eyes  on  us,  as  though  by  our  own  power 
or  godliness  we  had  made  him  to  walk .''  The  God  of  Abraham,  and  of 
Isaac,  and  of  Jacob,  the  God  of  our  fathers,  hath  glorified  his  Servant  Jesus  ; 
whom  ye  delivered  up,  and  denied  before  the  face  of  Pilate,  when  he  had 
determined  to  release  him.  But  ye  denied  the  Holy  and  Righteous  One, 
and  asked  for  a  murderer  to  be  granted  unto  you,  and  killed  the  Prince  of 
life ;  whom  God  raised  from  the  dead  ;  whereof  we  are  witnesses.  And  by 
faith  in  his  name  hath  his  name  made  this  man  strong,  whom  ye  behold 
and  know  :  yea,  the  faith  which  is  through  him  hath  given  him  this  perfect 
soundness  in  the  presence  of  you  all.  And  now,  brethren,  I  wot  that  in 
ignorance  ye  did  it,  as  did  also  your  rulers.  But  the  things  which  God  fore- 
shewed  by  the  mouth  of  all  the  prophets,  that  his  Christ  should  suffer,  he 
thus  fulfilled.  Repent  ye  therefore,  and  turn  again,  that  your  sins  may  be 
blotted  out,  that  so  there  may  come  seasons  of  refreshing  from  the  presence 
of  the  Lord  ;  and  that  he  may  send  the  Christ  who  hath  been  appointed  for 
you,  even  Jesus  :  whom  the  heaven  must  receive  until  the  times  of  restor- 
ation of  all  things,  whereof  God  spake  by  the  mouth  of  his  holy  prophets 
which  have  been  since  the  world  began.  Moses  indeed  said,  A  prophet 
shall  the  Lord  God  raise  up  unto  you  from  among  your  brethren,  like  unto 
me ;  to  him  shall  ye  hearken  in  all  things  whatsoever  he  shall  speak  unto 
you.  And  it  shall  be,  that  every  soul,  which  shall  not  hearken  to  that 
prophet,  shall  be  utterly  destroyed  from  among  the  people.  Yea,  and  all  the 
prophets  from  Samuel  and  them  that  followed  after,  as  many  as  have  spoken, 
they  also  told  of  these  days.  Ye  are  the  sons  of  the  prophets,  and  of  the 
covenant  which  God  made  with  your  fathers,  saying  unto  Abraham,  And 
in  thy  seed  shall  all  the  families  of  the  earth  be  blessed.  Unto  you  first 
God,  having  raised  up  his  Servant,  sent  him  to  bless  you,  in  turning  away 
every  one  of  you  from  your  iniquities. 

The  healed  man  in  his  gratitude  and  joyous  excitement 
clinging  to  his  benefactors,  the  whole  multitude,  beside 
themselves  with  astonishment,  ran  together  by  the  porch 


36  THE  ACTS.  [III.  11-17, 

of  Solomon  where  the  apostles  now  were  (11).  Then 
Peter  improved  the  opportunity  of  addressing  them  again 
in  a  speech  as  earnest  as  it  was  warm-hearted,  calling 
upon  them  to  repent  and  to  believe  in  Jesus  the  Christ. 
In  the  first  place  he  emphatically  disclaims  all  honor  and 
glory  for  himself  and  his  fellow-apostle,  as  if  they  either 
by  their  own  power  had  brought  about,  or  by  their  piety 
had  merited  at  the  hands  of  God,  that  the  perfect  use  of 
his  limbs  had  so  miraculously  been  granted  to  the  lame 
man  (12).  No,  the  God  of  the  Old  Testament  covenant 
and  promises  has  by  His  wonderful  deed  glorified  Jesus 
of  Nazareth,  proving  Him  to  be  the  Servant  of  the  Lord 
in  the  most  eminent  sense,  the  Messiah  and  Redeemer 
of  the  world  ;  that  man  whom  they,  in  blind  opposition 
to  God,  had  delivered  up  to  the  Roman  procurator  as 
one  of  the  greatest  criminals,  whose  Messiahship  they 
had  denied  in  the  very  face  of  this  magistrate,  and  whose 
crucifixion  they  had  extorted  from  him  against  his  better 
judgment  (13);  that  man  who  alone  of  all  descendants 
of  Adam  could  defy  His  enemies  to  convict  Him  of  only 
one  sin  (John  viii.  46),  and  to  whom  they  nevertheless 
preferred  an  infamous  murderer  (14);  whom  they  had 
put  to  death,  but  who,  notwithstanding,  is  and  was  the 
author  and  source  of  all  life  (John  i.  4)  and  by  His  very 
sufferings  and  death  proved  Himself  such,  and  whom 
therefore  God  gloriously  raised  from  death,  as  the  apostles 
could  testify,  being  eye  and  ear  witnesses  (15).  Nothing 
but  faith  in  Jesus  as  the  revealed  Messiah  has  brought 
about  this  miraculous  healing  (16).  And  then,  in  the 
second  place,  the  apostle  entreats  his  hearers,  whom  he 
loves,  of  whom  he  knows  that  they  were  not  fully  conscious 
of  the  import  of  their  doings  when  crucifying  Christ, 
although  after  Christ's  activity  among  them  they  ought 
to    have    known  better   (17),    and    whose    conduct    was 


III.  18-25.]  THE  SECOND  SERMON  OF  PETER.  3^ 

governed  and  overruled  by  an  all-wise  and  almighty  God 
so  as  to  bring  about  the  fulfilment  of  the  Old  Testament 
prophecies  concerning  the  sufferings  and  death  of  the 
Messiah  (18) — he  entreats  them,  in  consideration  of  all 
this,  in  true  repentance  and  faith  to  return  to  the  God  of 
their  fathers,  and  thus,  through  Christ's  all-atoning  blood, 
to  receive  forgiveness  of  all  their  sins,  and  especially  of 
that  most  grievous  sin,  the  shameful  maltreatment  and 
rejection  of  their  Messiah.  Then  it  will  be  possible  for 
a  holy  and  righteous  God  to  send  down  unto  them  times 
of  His  spiritual  refreshing  even  here  on  earth  (19)  and  to 
grant  them  perfect  happiness  when  the  Messiah,  intended 
for  them  first  of  all,  comes  the  second  time  (20).  For 
after  having,  in  accordance  with  the  wise  counsel  and 
decree  of  God,  withdrawn  His  visible  presence  from  His 
Christians  for  some  time  He  will  visibly  return  for  the 
fulfilment  of  all  the  promises  of  God  concerning  the 
perfect  restitution  of  the  happiness  lost  through  sin  (21). 
Of  this  Messiah  and  His  work,  as  also  of  the  necessity  of 
obeying  Him  in  true  faith,  Moses  already  has  spoken  in 
the  well-known  passage  concerning  the  prophet  whom 
God  was  to  raise  up  among  the  people  of  Israel,  in  whom 
all  prophecy  was  to  culminate,  both  as  to  revelation  and 
to  fulfilment,  and  who  was  to  be  the  mediator  of  a  cove- 
nant between  God  and  man,  as  Moses  had  been,  thousrh 
in  a  far  surpassing  manner  (22  sq.).  And  in  accordance 
with  this  all  the  prophets  have  foretold  the  doings  and 
sufferings  of  the  Messiah  as  they  have  been  realized  in 
Jesus  of  Nazareth  (24).  And  now  all  these  prophecies 
and  their  basis,  the  covenant  made  with  Abraham 
and  in  him  with  his  descendants,  in  the  first  place 
referred  and  applied  to  Peter's  hearers,  they  being  the 
natural  children  of  Abraham  and  Isaac  and  hence 
members  of  the  people  of  the  covenant,  though  the  bless- 


38  THE  ACTS.  [III.  11-14. 

ing  promised  to  Abraham  was  intended  for  all  men  (25). 
Therefore,  Peter  concludes,  for  them  in  the  first  place 
God  has  made  His  Son  man  and  sent  Him  to  them  with 
all  the  blessings  that  as  the  Servant  of  God  He  has 
acquired,  of  which  they  are  to  become  partakers,  pro- 
vided only  they  return  to  God  in  true  repentance  (26). 

Ver.  II.  Porch  that  is  called  Solomon's.  A  porch,  or 
portico,  along  the  eastern  wall  of  the  temple  area  ;  which 
was  said  to  have  remained  over  from  the  destruction  of 
the  temple  by  Nebuchadnezzar  and  therefore  was  called 
after  its  original  builder.  (Comp.  John  x.  23.) — Ver.  12. 
Answered.  Comp.  ver.  9.  Ye  men  of  Israel  (ii.  22). 
Why  marvel  ye  at  this  man  ?  Or,  this  thing,  i,  e.  this 
occurrence  ;  namely,  as  if  the  healing  had  been  brought 
about  by  men  in  their  own  power. — Ver.  13.  The  God  of 
Abraham,  etc.  Your  God  in  a  special  sense,  to  whom 
you  owe  all  you  are  and  have,  in  whom  you  glory  as  the 
only  true  God,  who  has  also  given  you  the  promises  con- 
cerning the  Messiah.  Servant  Jesus.  Servant  here,  no 
doubt,  is  the  correct  rendering  of  the  Greek  original, 
which  in  the  first  place  means  cJiild,  but  then  also  boy, 
servant,  slave  ;  for  as  such  a  servant  of  God,  in  a  special, 
most  eminent  sense,  the  Messiah  is  described  by  Isaiah, 
the  Evangelist  of  the  Old  Testament,  in  the  second  half 
of  his  prophetical  book  (chs,  xl.-lxvi.  ;  comp.  Matt.  xii. 
18).  The  Son  of  God  became  also  His  Servant  in  order 
to  save  men,  the  unfaithful  and  sin-lost  servants.  Ye, 
Emphatic,  as  also  in  the  next  verse,  in  contrast,  here 
with  God,  there  with  Pilate.  Before  the  face.  Charac- 
terizes the  impudence  and  shamelessness.— Ver.  14.  The 
Holy  and  Righteous  One.  Holy  means  separated  and 
free  from  all  that  is  bad  and  sinful,  and  consecrated  to 
God  and  His  service;  rigJiteous,  observing  what  is  right, 
being  such  as  one  ought  to  be,  in  accordance  with  the 


III.  14-17.]  THE  SECOND  SERMON  OF  PETER.  39 

will  of  God.  This  applies  to  Christ  according  to  both 
natures,  the  divine  and  the  human. — Ver.  15,  The  Prince 
of  life.  (Comp.  also  Heb.  ii.  10;  xii.  2.)  The  expression 
is  in  contrast  both  with  murderer  and  with  killed. 
Spiritual  and  eternal  life,  without  which  natural  life  has 
no  value,  is  here,  of  course,  meant  principally.  We. 
Emphatic  ;  we  do  not  rely  on  rumors  or  the  unreliable 
reports  of  others. — Ver.  16.  By  faith  in  his  name  hath 
his  name,  etc.  Emphatic  ;  faith  in  Jesus  the  revealed 
Messiah  is  the  basis  of  the  miracle,  and  the  fact  that 
Jesus  is  this  Messiah  is  the  cause  of  it.  The  name  of 
Jesus  is  Jesus  Himself  in  His  revelation  and  manifesta- 
tion as  the  Christ  or  Messiah  ;  without  this  revelation,  or 
His  name,  He  would  be  of  no  use  and  benefit  to  us. 
(Comp.  ii.  38.)  Whom  ye  behold  and  know.  Gaze  at 
with  amazement  and  have  known  for  many  years.  The 
faith  which  is  through  him.  By  Christ's  grace  and 
power,  manifested  in  all  He  had  done.  His  life,  teachings, 
and  miracles.  His  sufferings  and  death.  His  resurrection 
and  ascension,  the  pouring-out  of  the  Holy  Ghost,  this 
faith  had  been  kindled  and  strengthened  in  the  apostles. 
The  navie  of  Christ,  His  revelation  as  we  now  have  it  in 
the  Gospel,  and  faith  in  this  name,  go  together,  are 
correlatives  ;  what  is  ascribed  to  the  one,  can  also  be 
ascribed  to  the  other,  truly  and  justly,  though  not  in  the 
same  sense ;  the  name  of  Christ  is  the  efficient  cause  ; 
faith  in  this  name,  the  instrumental  cause.  Hence,  it 
is  unbiblical  and  wrong  to  separate  these  two  causes  ; 
wherever  the  one  is  active  and  operating,  the  other  must 
also  be  acknowledged  in  its  correlative  sphere.  In  the 
presence  of  you  all.  So  that  it  is  a  manifest,  undeniable 
fact. — Ver.  17.  Brethren.  Members  of  the  people  of 
God  as  well  as  Peter  himself.  Wot.  Know  (a  form  of 
wit  an,   the  German   zvissen  ;    comp.    to    wit).     In    igno- 


40  THE  ACTS.  [in.  17-21. 

ranee.     Comp.   Luke  xxiii.  34.     As  did  also  your  rulers. 

Comp.  I  Cor.  ii.  8. — Ver.  i<S.  Foreshewed.  Announced 
beforehand.  All  the  prophets.  All  had  prophesied, 
directly  or  indirectly,  of  the  kingdom  of  the  Messiah,  the 
great  hope  of  Israel,  which  now  was  realized  by  Jesus 
of  Nazareth. — Ver.  19.  Blotted  out.  Obliterated,  erased, 
viz.  from  the  book  or  record  of  divine  omniscience  and 
holiness,  so  that  they  are  no  more  taken  account  of,  are 
not  punished.  Seasons  of  refreshing.  Usually  under- 
stood of  the  time  after  the  second  appearance  of  Christ, 
of  the  hfe  to  come,  or  also  of  the  so-called  millennium ; 
but  the  omission  of  the  definite  article  and  the  plural 
''  seasons "  rather  point  to  repeatedly  recurring  times, 
brief  though  they  be,  when  the  quickening  and 
refreshing  grace  of  God  manifests  itself  in  a  special 
sense,  as  for  example  in  the  first  decades  of  the 
Christian  Church  and  the  times  of  the  reformation. 
From  the  presence  of  the  Lord.  The  seasons  are  re- 
garded as  something  that  exists  in  the  presence  of  God 
and  is  sent  down  by  Him. — Ver.  21.  Whom  the  heaven 
must  receive.  The  context,  we  think,  proves  this  render- 
ing- both  of  the  Authorized  and  the  Revised  Versions 
correct,  over  against  the  translation  of  Luther :  WclcJier 
muss  den  Hiuiniel  einneJimen  ("  who  must  take  [posses- 
sion of]  the  heaven  ") ;  though  this  latter  rendering  is 
also  perfectly  in  accordance  with  grammar,  the  verb, 
however,  nowhere  else  being  used  in  this  sense.  But  the 
rendering  adopted  also  by  us  must  be  understood  in  the 
sense  given  above  ;  for  the  Reformed  idea  that  Christ 
till  His  second  coming  is  as  to  His  human  nature,  of 
which  only,  properly  speaking,  the  ascension  to  heaven 
can  be  predicated,  sliut  np  in  heaven,  is  manifestly  pre- 
cluded by  Eph.  iv.  10:  "  He  that  descended  is  the  same 
also   that   ascended  far  above  all  the  heavens,   that  He 


III.  21-25.]        THE  SECOND  SERMON  OF  PETER.  41 

might  fill  all  tilings!'  Hence,  this  present  passage  in  no 
way  prejudges  the  Lutheran  doctrine  of  the  real  presence 
of  Christ's  body  and  blood  in  the  Eucharist.  Scripture 
must  interpret  Scripture,  is  the  old  hermeneutical  rule ; 
and  Eph.  iv.  lO  tells  us  distinctly  how  we  must  not  un- 
derstand Acts  iii.  21.  We  will  also  mention  the  follow- 
ing explanation  of  Luther's  translation  :  "  According  to 
the  counsel  and  will  of  God  Jesus  must  be  satisfied  with 
heaven  as  a  gift,  where  He  rules  supreme,  until  the  time 
has  come  when  the  complete  fulfilment  of  all  divine 
promises  takes  place,  and  all  His  enemies  are  made  the 
footstool  of  His  feet."  But  the  first  clause  of  our  verse 
is  evidently  in  contrast  with  the  sending  of  Christ  spoken 
of  in  the  preceding  verse  ;  and  this  contrast  is  only  clear 
when  the  heaven  is  regarded  as  having  received  Christ 
and  now  holding  Him  as  far  as  His  visible  presence  on 
earth  is  concerned,  but  not  at  all  when  it  is  regarded  as 
having  been  taken  possession  of  by  Him.  (Comp.  i.  1 1  ; 
Phil.  iii.  20.) — Ver.  22,  Moses  said.  Deut.  xviii.  15  sqq. 
Indeed.  Corresponding  with  and  in  verse  24  :  on  the  one 
hand,  in  the  first  place,  Moses,  the  mediator  and  first 
prophet  of  the  Old  Testament  ;  on  the  other  hand,  in 
the  second  place,  all  the  prophets  following  him. — 
Ver.  23.  Shall  be  utterly  destroyed.  Suffer  eternal 
death. — Ver.  24.  All  the  prophets  from  Samuel  and  them 
that  followed  after.  A  mixture  of  two  constructions, 
viz.  All  the  prophets  from  Samuel,  and,  all  prophets, 
Samuel  anei  those  that  follozved.  Samuel  after  Moses 
opened  the  train  of  prophets  proper,  as  the  founder  of 
schools  of  prophets  (i  Samuel  x.  5,  10;  xix.  18  sqq.). 
Concerning  some  of  his  immediate  successors  mentioned  in 
Holy  Writ,  compare  2  Sam.  vii.  12  sqq.  ;  Acts  ii.  30. 
They  also  told  of  these  days.  Comp.  Luke  xxiv.  27. — 
Ver.  25.  Ye.     Emphatic,  denoting   privilege   and   corre- 


42  THE  ACTS.  [in.  25,  26. 

spending  duty  of  receiving  the  Messiah  when  come.  The 
sons  ...  of  the  covenant.  In  the  most  intimate  relation 
to  the  covenant.  (Comp.  Matt.  viii.  12.)  In  thy  seed. 
Christ,  Abraham's  seed  in  the  most  eminent  sense,  the 
flower  and  head  of  the  whole  seed.  (Comp.  Gal.  iii.  16.) 
He  is  the  cause  that  Abraham's  seed  in  general,  viz. 
Israel,  can  be  called  a  blessing  to  all  nations,  or  families 
of  the  earth,  since  to  it  the  real  blessing,  Christ  and 
all  His  saving  grace,  was  promised  and  given  in  the 
first  place. — Ver.  26.  His  Servant.  Comp.  ver.  13.  To 
bless  you.  Lit.  blessing yoii,  as  far  as  He  is  concerned. 
Every  one.  Subject,  not  object,  of  turning  :  in  case 
every  one  of  you  turn  away,  etc. 


CHAPTER  IV. 
(A.)   Peter  and   John  before  the  High  Council. 


1—22. 


,  ^_.  And  as  they  spake  unto  the  people,  the  priests  and  the  captain  of 
the  temple  and  the  Sadducees  came  upon  them,  being  sore  troubled  be- 
cause they  taught  the  people,  and  proclaimed  in  Jesus  the  resurrection  from 
the  dead.  And  they  laid  hands  on  them,  and  put  them  in  ward  unto  the 
morrow  :  for  it  was  now  eventide.  But  many  of  them  that  heard  the  word 
believed;  and  the  number  of  the  men  came  to  be  about  five  thousand. 

And  it  came  to  pass  on  the  morrow,  that  their  rulers  and  elders  and 
scribes  were  gathered  together  in  Jerusalem ;  and  Annas  the  high  priest 
was  there,  and  Caiaphas,  and  John,  and  Alexander,  and  as  many  as  were  of 
the  kindred  of  the  high  priest.  And  when  they  had  set  them  in  the  midst, 
they  inquired.  By  what  power,  or  in  what  name,  have  ye  done  this  .'  Then 
Peter,  filled  with  the  Holy  Ghost,  said  unto  them.  Ye  rulers  of  the  people, 
and  elders,  if  we  this  day  are  examined  concerning  a  good  deed  done  to  an 
impotent  man,  by  what  means  this  man  is  made  whole ;  be  it  known  unto 
vou  all,  and  to  all  the  people  of  Israel,  that  in  the  name  of  Jesus  Christ  of 
Nazareth,  whom  ye  crucified,  whom  God  raised  from  the  dead,  even  in  him 
doth  this  man  stand  here  before  you  whole.  He  is  the  stone  which  was  set 
at  nought  of  you  the  builders,  which  was  made  the  head  of  the  corner. 
And  in  none  other  is  there  salvation  :  for  neither  is  there  any  other  name 
under  heaven,  that  is  given  among  men,  wherein  we  must  be  saved. 

Now  when  they  beheld  the  boldness  of  Peter  and  John,  and  had  perceived 
that  they  were  unlearned  and  ignorant  men,  they  marvelled ;  and  they  took 
knowledge  of  them,  that  they  had  been  with  Jesus.  And  seeing  the  man 
which  was  healed  standing  with  them,  they  could  say  nothing  against  it. 
But  when  they  had  commanded  them  to  go  aside  out  of  the  council,  they 
conferred  among  themselves,  saying,  What  shall  we  do  to  these  men  ?  for 
that  indeed  a  no^table  miracle  hath  been  wrought  through  them,  is  manifest 
to  all  that  dwell  in  Jerusalem  ;  and  we  cannot  deny  it.  But  that  it  spread 
no  further  among  the  people,  let  us  threaten  them,  that  they  speak  hence- 
forth to  no  man  in  this  name.  And  they  called  them,  and  charged  them 
not  to  speak  at  all  nor  teach  in  the  name  of  Jesus.  But  Peter  and  John 
answered  and  said  unto  them,  Whether  it  be  right  in  the  sight  of  God  to 

43 


44  THE  ACTS.  [iv.  i-8. 

hearken  unto  you  rather  than  unto  God,  judge  ye  :  for  we  cannot  but  speak 
the  things  which  we  saw  and  heard.  And  they,  when  they  had  further 
threatened  them,  let  them  go,  finding  nothing  how  they  might  punish  them, 
because  of  the  people;  for  all  men  glorified  God  for  that  which  was  done. 
For  the  man  was  more  than  forty  years  old,  on  whom  this  miracle  of  heal- 
ing was  wrought. 

Whilst  Peter  and  John  were  addressing  the  people,  as 
stated  summarily  in  the  latter  half  of  the  preceding 
chapter,  they  found  themselves  all  at  once  surrounded  by 
enemies,  led  by  Sadducees  (i)  who  were  displeased,  and 
indignant  at  the  apostles,  for  preaching  the  resurrection 
of  Jesus,  making  it  the  proof  for  the  possibility  of  a 
resurrection  from  the  dead,  contrary  to  the  Sadducean 
view  (Matt.  xxii.  23),  and  the  basis  and  source  of  a 
blessed  resurrection  for  man  (2).  And  the  apostles,  de- 
nounced, no  doubt,  either  as  causing  a  tumultuous  con- 
course of  people,  or  as  unlawfully  arrogating  to  them- 
selves the  authority  of  public  teaching,  were  cast  into 
prison  to  be  tried  next  morning  (3).  But,  notwithstand- 
ing, their  preaching  had  made  such  an  impression  upon 
their  hearers  that  the  number  of  the  converted  men 
alone  rose  to  about  five  thousand  (4).  When  on  the 
next  day  a  plenary  convention  of  the  High  Council  had 
been  called  (5),  the  two  apostles  were  cited  before  it  and 
questioned  as  to  the  nature  of  the  power  and  authority 
for  healing  the  lame  man  and  thus  causing  an  excite- 
ment among  the  people  (7).  And  then  again  the  promise 
of  Christ  concerning  the  Holy  Ghost  as  the  assistant  and 
advocate  of  His  persecuted  disciples  (Luke  xii.  1 1  sq.) 
was  fulfilled.  Peter,  who  only  a  few  wrecks  before  had 
thrice  denied  his  Master,  from  fear  of  prison  and 
death  (Matt.  xxvi.  69  sqq.),  and  afterwards,  together  with 
his  fellow-disciples,  had  shut  himself  up  "  for  fear  of  the 
Jews"  (John  xx.  19,  26),  now,  filled  with  the  Holy  Ghost 
whom  his  risen  and  exalted  Saviour  had  sent,  fearlessly 


IV.  8-1 5-]     PETER  AND  JOHN  BEFORE  HIGH  COUNCIL.       45 

addressed  the  highest  tribunal  of  his  people  in  a  power- 
ful, though  brief,  speech,  not  only  answering  their  ques- 
tions openly  and  courageously,  but  also  solemnly  declar- 
ing unto  them  the  only  way  of  salvation  (8).  Since,  he 
says,  he  and  John  are  now  to  be  tried  on  account  of  a 
good  deed  done  to  a  poor  sick  man — a  deed  for  which 
praise  and  thanks  are  usually  accorded, — and  since  their 
judges  wanted  to  know  what  Avas  the  real  source  and 
cause  of  the  extraordinary  cure  (9),  not  only  these  judges 
but  the  whole  people  may  know  that  faith  in  Jesus  of 
Nazareth,  the  Christ,  so  shamefully  treated  by  them,  but 
so  gloriously  honored  by  God  Himself,  was  this  source 
and  cause  (10).  For  He,  indeed,  and  none  other,  is  the 
promised  Messiah,  the  foundation  and  founder  of  the 
kingdom  of  God,  though  the  leaders  of  the  Old  Testa- 
ment people  of  God  in  their  blindness  and  perversity 
have  rejected  Him  (11).  Hence  He  is  also  the  sole 
source  and  foundation  of  salvation  for  every  individual 
man,  since  in  the  whole  world  there  is  no  second  one 
whom  God  has  revealed  and  proved  to  be  the  object  and 
basis  of  saving  faith  (12).  When  the  High  Council  ob- 
served the  boldness  of  the  apostles  and  at  the  same 
time  had  perceived  their  want  of  rabbinical  and  other 
learning,  as  both  were  manifested  in  the  speech  of  Peter, 
they  could  not  but  be  astonished  ;  and  they  also  now  rec- 
ognized them  as  former  companions  of  Jesus  and  hence 
as  witnesses  of  what  had  taken  place  with  Him  (13) ;  and 
when,  besides,  they  saw  the  healed  man  standing  with 
them,  a  living  testimony  for  them,  instead  of  against 
them,  as  he  was  doubtless  meant  to  be  when  cited  before 
the  Council,  they  had  no  more  to  say  against  the  state- 
ment of  the  apostles  (14).  Consequently  they  dismissed 
them  for  the  sake  of  having  a  private  conference  among 
themselves  (15).      Here    they  had   to   acknowledge  that 


46  THE  ACTS.  [iv.  15-22. 

there  was  not  a  particle  of  reason  for  a  judgment  against 
the  apostles,  since  there  was  no  possibility  of  denying  the 
manifest  miracle  wrought  by  them  (16).  As,  however, 
they  wanted  by  all  means  to  prevent  the  further  spread- 
ing of  these  news  so  favorable  to  the  doctrine  of  Christ, 
they  agreed  upon  strictly  enjoining  the  apostles  from 
making  in  future  the  name  of  Jesus  the  Christ  the  basis 
and  subject  of  their  discourse  with  any  man  (17).  This 
having  been  communicated  to  the  apostles  in  the  strictest 
form  (18),  they  appealed  to  the  judgment  of  the  Coun- 
cil itself  whether  in  the  eyes  of  God  it  would  be  right 
for  them  to  obey  the  former  rather  than  the  latter  (19), 
seeing  that  they  had  been  constant  companions  of  Christ 
and  hence  eye  and  ear  witnesses  of  what  they  preached, 
and  knowing  that  they  had  been  permitted  to  be  such 
witnesses  for  the  very  purpose  of  afterwards  proclaiming 
what  they  had  seen  and  heard  (20).  Hereupon  the  Coun- 
cil knew  nothing  better  than  to  increase  its  threats,  since 
it  could  not  find  a  mode  of  punishing  them  that  would 
be  sanctioned  by  the  people  who  with  one  accord  were 
praising  God  for  the  glorious  deed  that  had  been  done 
(21),  and  which  was  so  much  the  more  glorious  because 
the  person  healed  had  been  in  his  crippled  condition  for 
more  than  forty  years  after  his  birth  (22). 

Ver.  I.  The  priests.  That  were  at  that  time  perform- 
ing the  ministrations  at  the  sanctuary.  (Comp.  Luke  i.  5.) 
The  captain  of  the  temple.  The  officer  commanding  at 
that  time  the  temple  guard,  consisting  of  Levites  who 
had  to  keep  order  on  the  temple  place.  (Comp.  Luke  xxii. 
4.)  The  Sadducees.  Who  chanced  to  be  there  and  were 
especially  provoked  by  the  preaching  of  the  apostles,  so 
contrary  to  their  own  distinctive  tenets.  "  This  sect 
rejected  all  that  mass  of  oral  tradition  which  entered  at 
this  period  so  largely  into  the  teaching  of  the  most  popu- 


IV.  1-6.]     PETER  AND  JOHN  BEFORE  HIGH  COUNCIL.         \^ 

lar  Jewish  schools.  It  professed  to  accept,  however,  the 
written  word  (not  merely  the  books  of  Moses)  as  the  rule 
of  faith.  It  affirmed,  as  their  foundation  doctrine,  that 
this  life  was  the  whole  of  man's  existence.  The  creed  of 
the  Sadducees  seems  to  have  been  purely  materialistic, 
denying  the  existence  of  angel  and  spirit.  Their  import- 
ance and  power  at  the  time  was  clearly  out  of  proportion 
to  their  real  numbers,  but  they  included  in  their  ranks 
many  of  the  influential  of  the  nation.  The  high  priest's 
family  appears  to  have  consisted  mainly  of  Sadducees 
(Acts  v.  17).  Josephus  mentions  another  son  of  Annas, 
subsequently  high  priest,  as  a  Sadducee "  (Hawson,  in 
Popular  Coinin.).  The  Sadducees  were  the  party  of  high- 
lived  aristocrats,  adherents  of  the  priests  and  partly  them- 
selves priests.  Came  upon  them.  All  at  once  stood  by 
them. — Ver.  2.  Taught  the  people.  At  all  ;  being  un- 
authorized, not  members  of  a  rabbinical  school.  And  pro- 
claimed in  Jesus,  etc.  This  was  the  special  cause.  In 
Jesus  is  the  proof  and  basis  of  our  resurrection. — Ver.  3. 
Now.  Already  ;  hence,  too  late  for  a  trial. — Ver.  4.  Be= 
lieved.  Became  believers. — Ver.  5.  Rulers  and  elders  and 
scribes.  Rulers,  the  members  of  the  High  Council  in 
general,  including  the  three  following  classes:  elders,  heads 
of  families ;  scribes,  recognized  teachers  and  interpreters 
of  the  Law;  and  (ver.  6)  high  priests,  including  the  ruling 
high  priest,  those  that  formerly  had  occupied  the  office 
but  had  been  deposed,  and  members  of  the  principal 
priestly  families  from  whom  the  high  priests  as  a  rule 
were  taken,  or,  as  others  will  have  it,  the  heads  of  the 
twenty-four  courses  of  priests.  (Comp.  Matt.  ii.  4;  v.  22.) 
— Ver.  6.  Annas  .  .  .  Caiaphas.  (Comp.  Matt.  xxvi.  3; 
Luke  iii.  2.)  The  former,  father-in-law  of  the  ruling  high 
priest  Caiaphas  (A.  D.  18-36),  still  wielded  the  greater 
influence.     John  and  Alexander.     Not  known  ;    though 


48  THE  ACTS.  [iv.  6-10 

some  suppose  that  the  former  is  mentioned  in  the  Tal- 
mud as  a  noted  man,  and  some,  again,  regard  the  latter 
as  the  brother  of  the  well-known  Jewish  writer  Philo. 
As  many  as  were,  etc.  This  seems  to  imply  that,  per- 
haps because  of  the  importance  of  the  matter,  also  some 
who  were  not  members  of  the  Council  were  called  to 
give  advice. — Ver.  7.  In  what  name.  They  were  sup- 
posed to  have  used  in  their  formula  of  healing  a  name  of 
a  different  kind  of  being  from  those  whose  names  were 
so  used  for  example  by  the  exorcists  (comp.  Matt.  xii.  27; 
Acts  xix.  13);  these  used  the  names  of  the  patriarchs,  of 
Solomon,  of  God  Himself,  etc.  In  the  opinion  of  the 
High  Council  the  apostles,  as  wicked  men,  could  not 
have  performed  such  a  miraculous  healing  by  using  the 
name  of  a  holy  being  as  their  authority  and  patron,  but 
only  in  league  with  an  evil  being.  (Comp.  Matt.  xii.  24 
sqq.)  Ye.  Emphatic  ;  insignificant  men  as  you  seem  to 
be,  or  at  least  not  belonging  to  the  circle  of  our  pupils 
and  friends,  whom  we  believe  to  be  able  to  do  something 
extraordinary  by  the  help  of  God. — Vcr.  8.  Then.  Em- 
bracing this  opportunity  of  witnessing  for  his  Saviour  and 
calling  the  leaders  of  his  people  to  repentance.  Rulers 
of  the  people  and  elders.  Both  expressions  here  apply 
to  all  the  members  of  the  Council,  the  second,  elders, 
being  used  in  the  wider  sense,  synonymous  with  the  first 
— a  solemn  appellation  and  exordium. — Ver.  9.  We. 
Emphatic  ;  we  entirely  innocent  men.  By  what  means. 
More  in  accordance  with  the  question  in  verse  7  than  the 
other,  equally  possible,  rendering,  in  wJioni ;  the  sense, 
however,  is  ultimately  the  same. — Ver.  10.  People  of 
Israel.  Who  ought  to  be  the  first  to  recognize  and 
accept  the  Messiah.  (Comp.  ii.  22).  Ye.  Emphatic,  in 
strong  contrast  with  God  ;  the  usual  adverbs  {men — de) 
are   omitted   to   secure   energy    of    expression.     In    him. 


IV.  io-i6.]     PETER  AND  JOHN  BEFORE  HIGH  COUNCIL.      49 

Better  than,  in  this,  viz.  name,  because  masculine  pro- 
nouns referring  to  Christ  precede  and  follow ;  in  the 
spirited  solemnity  of  speech  the  person  is  mentioned  in- 
stead of  the  name,  since  either  could  be  mentioned  as  the 
source  and  cause  of  the  miracle.  (Comp.  iii.  6.) — Ver.  1 1. 
He  is  the  stone,  etc.  Evidently  an  allusion  to  Ps.  cxviii. 
22  (comp.  Matt.  xxi.  42  ; — i  Peter  ii.  4  sqq. ;  i  Cor.  iii.  1 1 ; 
Eph.  ii.  20).  The  leaders  of  the  Jews,  whose  ofifice  was 
to  build  up  the  kingdom  of  God,  the  spiritual  temple, 
rejected  Him  on  whom  the  whole  building  rests,  and 
must  rest,  if  it  is  to  be  erected  at  all. — Ver.  12.  In  none 
other  :  there  is  none  of  the  same  kind  {alios) ;  any  other 
name  :  there  is  none  of  a  different  kind  {Jieteroii) ;  hence, 
there  is  absolutely  no  possibility  of  being  saved  except 
in  Christ  Jesus  and  His  Gospel,  the  latter  containing  the 
revelation  or  name  of  Christ.  (Comp.  ii.  38.)  For  neither. 
This  second  clause  is  to  prove  and  strengthen  the  first,  the 
stress  being  on  name;  if  God  had  given  man  a  revelation 
concerning  any  one  else  as  being  his  redeemer  and  saviour, 
of  course  salvation  could  not  be  said  to  have  its  source 
solely  in  Jesus.  (Comp.  iii.  6.)  Among  men.  So  that  it 
be  found  and  preached  there. — Ver.  13.  Beheld.  With 
astonishment.  Unlearned.  Without  the  literary  educa- 
tion of  the  rabbinical  teachers.  Ignorant.  In  general, 
without  learning.  As,  however,  the  education  and  learn- 
ing among  the  Jews  in  those  times  as  a  rule  was  none 
other  than  the  rabbinical,  having  for  its  object  the  Script- 
ures of  the  Old  Testament  and  the  tradition  of  the  elders, 
the  two  expressions  are  here  by  most  regarded  synony- 
mous, emphasizing  the  common  idea.  (Comp.  ver.  8.) — 
Ver.  14.  Standing.  Which  ability  he  owed  to  them. — 
Ver.  16.  A  notable  miracle.  Manifestly  and  undeniably 
a  deed  that  must  be  regarded  as  a  sign  and  proof  of 
something  higher,  of  a  power  not  their  own.  (Comp.  ii. 
4 


50  THE  ACTS.  [IV.  17-22. 

22.) — Ver.  17.  Speak.  In  general,  combining  the  two 
expressions  used  in  the  next  verse. — Ver.  18.  Speak. 
Lit.  give  out  a  sound,  speak  in  general,  also  in  private 
conversation. — Ver.  19.  Comp.  v.  29.  In  the  sight 
of  Qod.  Lit.  before  God,  He  being  the  Judge. — Ver.  20. 
We.  Emphatic  ;  whatever  you  may  think,  or  what  others 
might  do. — Ver.  21.  Glorified.  Continually  (Imperfect). 
— Ver.  22.  Was  wrought.      Lit.  had  taken  p/ace. 

(B.)  What  Followed  the  Release  of  the  Apostles. 

23-37.  And  being  let  go,  they  came  to  their  own  company,  and  reported 
all  that  the  chief  priests  and  the  elders  had  said  unto  them.  And  they, 
when  they  heard  it,  lifted  up  their  voice  to  God  with  one  accord,  and  said, 
O  Lord,  thou  that  didst  make  the  heaven  and  the  earth  and  the  sea,  and 
all  that  in  them  is :  who  by  the  Holy  Ghost,  h'  the  mouth  of  our  father 
David  thy  servant,  didst  say. 

Why  did  the  Gentiles  rage, 
And  the  peoples  imagine  vain  things .'' 
The  kings  of  the  earth  set  themselves  in  array, 
And  the  rulers  were  gathered  together. 
Against  the  Lord,  and  against  his  Anointed  : 
for  of  a  truth  in  this  city  against  thy  holy  Servant  Jesus,  whom  thou  didst 
anoint,  both  Herod  and  Pontius  Pilate,  with  the  Gentiles  and   the  peoples 
of  Israel,  were  gathered  together,  to  do  whatsoever  thy  hand  and  thy  coun- 
sel foreordained  to  come  to  pass.     And  now.  Lord,  look  upon  their  threat- 
enings :  and  grant  unto  thy  servants  to  speak  thy  word  with   all  boldness, 
while  thou  stretchest  forth  thy  hand   to  heal ;  and  that  signs  and  wonders 
may  be  done  through  the  name  of  thy  holy  Servant  Jesus.     And  when  they 
had  prayed,  theplace  was  shaken  wherein  they  were  gathered  together;  and 
they  were  all  filled  with  the  Holy  Ghost,  and    they  spake  the  word  of  God 
with  boldness. 

And  the  multitude  of  them  that  believed  were  of  one  heart  and  soul :  and 
not  one  of  them  said  that  aught  of  the  things  which  he  possessed  was  his 
own;  but  they  had  all  things  common.  And  with  great  power  gave  the 
apostles  their  witness  of  the  resurrection  of  the  Lord  Jesus  :  and  great  grace 
was  upon  them  all.  For  neither  was  there  among  them  any  that  lacked  : 
for  as  many  as  were  possessors  of  lands  or  houses  sold  them,  and  brought 
the  prices  of  the  things  that  were  sold,  and  laid  them  at  the  apostles'  feet : 
a.\d  distribution  was  made  unto  each,  according  as  any  one  had  need. 


IV.  23-33-]      WHAT  FOLLOWED  APOSTLES'  RELEASE.  51 

And  Joseph,  who  by  the  apostles  was  surnamed  Barnabas  (which  is,  being 
interpreted.  Son  of  exhortation),  a  Levite,  a  man  of  Cyprus  by  race,  having 
a  field,  sold  it,  and  brought  the  money,  and  laid  it  at  the  apostles'  feet. 

After  their  release  the  two  apostles  went  back  to  their 
fellow-believers  and  communicated  to  them  the  decision 
of  the  Council  (23).  Then  all  uniting  in  a  common 
prayer,  addressed  the  King  of  kings  (24).  What  He 
through  David  had  prophesied  concerning  the  vain 
ravings  of  the  nations  and  their  rulers  against  the  Messiah 
and  the  Kingdom  of  God  founded  and  ruled  by  Him 
(25  sq.),  had  now  taken  place  even  in  the  capital  and 
sanctuary  of  the  chosen  people  (27)  ;  though,  with  all 
their  enmity,  they  could  not  but  subserve  the  almighty 
will  and  decree  of  God  concerning  man's  salvation  (28). 
Hence,  under  the  existing  circumstances,  the  disciples 
supplicate  Him  not  to  permit  the  threats  of  their  and 
His  enemies  to  be  realized,  but  to  grant  to  His  servants 
a  courageous  continuation  of  their  work  (29),  confirming 
their  preaching  by  miracles  of  every  nature  (30).  In 
manifest  approval  of  their  prayer  God,  in  a  manner, 
repeated  the  extraordinary  events  of  Pentecost,  and 
granted  them  the  courage  asked  for  (31).  Just  as  the 
external  activity  of  the  first  Christians  could  not  be 
checked  or  changed  by  the  enmity  of  the  Jewish  rulers, 
so  also  the  congregational  life  remained  in  its  first  ex- 
emplary condition,  notwithstanding  circumstances  had 
changed  to  some  extent,  especially  with  regard  to  number. 
(Comp.  ii.  41  sqq.  ;  iv.  4.)  The  most  complete  harmony 
prevailed  among  all,  as  became  apparent  especially  in  this 
that  the  community  of  goods  was  kept  up  with  universal 
consent  (32).  And  the  more  powerfully,  because  the 
testimony  of  the  mouth  was  confirmed  by  that  of  the 
life,  could  the  apostles  perform  their  duty  of  preaching 
the  glad  tidings  of  a  risen  and  hence  divinely-approved 


52  THE  ACTS.  [IV.  23-26. 

Saviour.  Nor  did  the  primitive  church  lack  the  favor 
of  the,  as  yet  not  misled,  people  (33) ;  for  no  unpre- 
judiced person  could  be  otherwise  than  favorably  im- 
pressed when  he  saw  the  fervid  mutual  love  of  the  Chris- 
tians manifested,  under  the  guidance  of  their  universally 
respected  and  honored  teachers,  in  such  an  extraordinary 
way  as  is  shown  by  the  example  of  Barnabas  (34-37). 

Ver.  23.  Chief  priests  and  elders.  Comp.  ver.  5  ;  as  is 
often  the  case,  not  all  the  classes  constituting  the  Council 
are  mentioned. — Ver.  24.  With  one  accord.  Here  we 
have  perhaps  the  first  formula  of  a  common  prayer,  which 
was  composed  in  accordance  with  the  circumstances  of 
those  days  of  constant  persecution,  and  in  which  all 
joined,  not  only  with  their  hearts,  but  also  with  their 
lips.  This  interpretation  is,  certainly,  more  in  harmony 
with  the  wording  of  the  holy  text  than  the  other  which 
makes  one,  perhaps  James  (comp.  xii,  17),  the  speaker 
and  the  others  participants  merely  in  their  hearts  and 
by  saying.  Amen.  Lord.  In  Greek  despot es,  Master, 
Sovereign,  Ruler ;  here  in  the  most  eminent  sense, 
denoting  Him  to  whom  everybody  and  everything  is 
subject,  since  the  whole  universe  owes  its  very  existence 
to  Him,  as  the  next  words  say.  Thou  that  didst  make, 
etc.  This  already  implies  the  futility  of  all  human  op- 
position and  enmity. — Ver.  25  sq.  Who  by  the  Holy 
Ghost  .  ,  .  say.  The  Greek  text  of  this  clause  as  given  in 
the  best  manuscripts  is  unintelligible  and  seems  to  be  a 
mixture  of  different  readings,  whose  meaning  is  given  in 
the  Revised  Version.  Why  did  the  Gentiles  rage,  etc. 
Exactly  the  Septuagint  translation  of  Ps.  ii.  i,  2.  This 
Psalm,  then,  prophesies  of  the  Messiah,  being  inspired  by 
the  Holy  Ghost,  and  hence  the  true  Word  of  God.  The 
Gentiles  were  represented,  in  the  first  fulfilment,  by  the 
Romans ;   the   peoples,    by   the   tribes    and    families    of 


IV.  26-31.]     WHAT  FOLLOWED  APOSTLES'  RELEASE.  53 

Israel ;  the  kings  of  the  earth,   by  Herod  ;  the  rulers, 

by  Pilate  (ver.  27).  And  the  history  of  the  church,  espe- 
cially in  the  first  centuries  of  its  existence,  furnishes  a 
multitude  of  other  examples.  Vain  things  in  this  con- 
nection are  plans  that  could  never  be  successful,  viz.  the 
extinction  of  Christ  and  His  Kingdom.  A  conspiracy 
against  the  Lord  and  against  his  Christ,  the  One  v.  horn 
He  has  anointed  with  the  Holy  Ghost  to  be  the  Saviour 
of  mankind,  cannot  but  be  doomed  to  inglorious  and 
self-destructive  failure. — Ver.  27.  Thy  holy  servant. 
(Comp,  iii.  13.)  Holy  this  Servant  is  called  because  He  is 
dedicated  to  the  service  of  God  in  a  special,  the  most 
eminent,  sense,  and  also  because  there  is  no  vestige  of 
sin  and  transgression  in  Him.  Anoint.  Comp.  x.  38  ; 
Luke  iii.  21  sq. ;  iv.  18. — Ver.  28.  (Comp.  iii.  18.)  Thy 
hand.  Figurative  expression  for  the  omnipotence  of 
God.  (Comp.  ver.  30;  vii.  50;  xiii.  11.)  To  do.  That 
was  not  their  intention  ;  but  God  ruled  it  so. — Ver.  29. 
Look  upon.  As  a  holy  and  righteous  God  cannot  but  do, 
in  displeasure  and  with  the  intention  of  ultimately  pros- 
trating them.  Thy  servants.  Who  are  performing  Thy 
will  and  command,  entirely  devoted  to  Thy  service,  and 
therefore  entitled  to  Thy  protection.  Thy  word.  Not 
really  and  ultimately  their  own.  Speaking  God's  word 
and  doing  His  will,  that  is  what  constitutes  a  true  servant 
of  God  ;  nothing  else  does. — Ver.  30.  Stretchest  forth 
thy  hand.  Manifestest  thy  divine  power.  (Comp.  ver.  28.) 
To  heaL  Miraculously,  hence  also  a  sign  and  wonder, 
but  mentioned  especially  because  it  was  the  one  performed 
oftenest.  (Comp.  ii.  19.)  Through  the  name.  Comp. 
iii,  6.  Thy  holy  servant.  Comp.  ver.  27. — Ver.  31. 
The  place  was  shaken.  God  manifesting  that  He  has  the 
earth  itself  in  His  omnipotent  hands  and  therefore  can 
and  will  protect   His  servants  against  the  mightiest  of 


54  THE  ACTS.  [iv.  32-36. 

men.  (Comp.  ii.  2-4.) — Ver,  32.  Believed.  Lit.  had  be- 
come believers.  One  heart  and  soul.  Most  emphatic 
expression  of  entire  harmony.  The  heart  in  bibHcal 
language  is  the  organ  and  seat  of  the  soul,  connecting  it 
with  the  body,  so  that  heart  and  soul  denotes  the  whole 
man.  Not  one.  Lit.  not  even  one,  viz.  of  all  that  multi- 
tude. His  own.  His  exclusive  property,  so  as  to  with- 
hold it  from  his  fellow-Christians. — Ver.  33.  Gave.  As 
was  their  duty  and  office.  Their  witness.  Which  they 
were  able  and  commissioned  to  give.  The  resurrection 
of  the  Lord.  The  divine  attestation  and  proclamation  of 
the  Messiahship  and  divinity  of  Jesus.  (Comp  Rom,  i.  4.) 
And.  As  a  natural  result  and  incident.  Grace.  Viz.  of 
God  ;  so  understood  by  many ;  but  that  would  seem  to 
be  superfluous  to  mention  after  what  was  stated  in 
ver.  31.  Hence  we  think  the  usual  interpretation  of 
the  favor  with  which  the  mass  of  the  people  so  far 
regarded  the  Christians  preferable^  the  Greek  word  being 
the  same  as  that  translatedy"az/cr  in  ii.  47. — Ver.  34.  This 
proved  the  sincerity  of  their  profession  of  faith  in 
Christ  and  mutual  love  to  one  another,  and  hence  im- 
pressed the  people  favorably. — Ver.  35.  Laid  them  at 
the  apostles'  feet.  As  teachers  and  persons  of  dignity 
and  respect  the  apostles  sat  (comp.  Matt.  v.  I  ;  Mark 
ix.  35  ;  Luke  iv.  20)  ;  and  those  gifts  were  respect- 
fully delivered  to  them  for  distribution. — Ver.  36.  Bar- 
nabas, Later  on  a  propJiet  and  teacher  (xiii.  i  ;  comp. 
xi.  22  sq. ;  I  Cor.  xiv.  3),  and  already  now  manifesting 
special  gifts  in  that  direction,  most  of  all  in  exhortation 
and  consolation.  His  name  seems  to  mean  in  literal 
translation,  Son  {ba?-)  of  prophecy  {nebuah),  agreeing  well 
with  the  passages  cited,  since  according  to  the  last  one  a 
prophet,  or  inspired  man,  was  to  speak  also  unto  exhorta- 
tion, the  very  word  used  here  by  Luke  in  explaining  the 


IV.  37]         WHAT  FOLLOWED  APOSTLES'  RELEASE.  55 

name. — Ver.  37.  Although  a  native  of  the  island  of  Cy- 
prus, north-west  from  Palestine,  Barnabas  owned  a  piece 
of  land  in  the  latter  country,  which  Levites  were  permitted 
to  do  (comp.  Jer.  xxxii.  7  sq.  and  i.  i),  notwithstanding 
their  not  having  been  given  an  inheritance  or  portion  in 
the  division  of  the  country  among  the  children  of  Israel 
(Num.  xviii.  20 ;  Deut.  x.  9). 


CHAPTER  V. 

(A.)    The  Hypocrisy  and  Punishment  of  Ananias 

AND    SaPPHIRA. 

i-ii.  But  a  certain  man  named  Ananias,  with  Sapphira  his  wife,  sold  a 
possession,  and  kept  back  pa7-t  of  the  price,  his  wife  also  being  privy  to  it, 
and  brought  a  certain  part,  and  laid  it  at  the  apostles'  feet.  But  Peter  said, 
Ananias,  why  hath  Satan  filled  thy  heart  to  lie  to  the  Holy  Ghost,  and  to 
keep  back/(?r/  of  the  price  of  the  land  ?  Whiles  it  remained,  did  it  not  re- 
main thine  own  ?  and  after  it  was  sold,  was  it  not  in  thy  power?  How  is  it 
that  thou  hast  conceived  this  thing  in  thy  heart  ?  thou  hast  not  lied  unto 
men,  but  unto  God.  And  Ananias  hearing  these  words  fell  down  and  gave 
up  the  ghost :  and  great  fear  came  upon  all  that  heard  it.  And  the  young 
men  arose  and  wrapped  him  round,  and  they  carried  him  out  and  buried 
him. 

And  it  was  about  the  space  of  three  hours  after,  when  his  wife,  not  know- 
ing what  was  done,  came  in.  And  Peter  answered  unto  her,  Tell  me 
whether  ye  sold  the  land  for  so  much.  And  she  said,  Yea,  for  so  much. 
But  Peter  said  unto  her.  How  is  it  that  ye  have  agreed  together  to  tempt 
the  Spirit  of  the  Lord?  behold,  the  feet  of  them  which  have  buried  thy  hus- 
band are  at  the  door,  and  they  shall  carry  thee  out.  And  she  fell  down  im- 
mediately at  his  feet,  and  gave  up  the  ghost:  and  the  young  men  came  in 
and  found  her  dead,  and  they  carried  her  out  and  buried  her  by  her  husband. 
And  great  fear  came  upon  the  whole  church,  and  upon  all  that  heard  these 
things. 

In  contrast  with  the  unselfish  brotherly  love  evinced 
by  Barnabas  and  other  Christians  in  placing  all  their 
possessions  at  the  disposal  of  their  fellow-believers 
(iv.  32  sqq.),  we  here  find  a  married  couple  that  also  sold 
a  piece  of  land  (3),  but  delivered  only  a  part  of  the  price 
to  the  apostles,  pretending,  however,  that  they  had 
brought  it  all  (i  sq.).  Here,  then,  is  the  first  case  of 
56 


V.  3-S.]  ANANIAS  AND  SAPPHIRA.  57 

manifest  hypocrisy  that  we  meet  in  the  history 
of  the  Christian  Church ;  and  in  order  to  show 
to  everyone  what  a  grievous  and  abominable  sin 
it  is  in  the  eyes  of  God,  and  ought  to  be  in  the  eyes 
of  every  child  of  God,  and  to  set  a  warning  example  to 
all,  it  is  here  punished  severely  by  God  Himself  through 
Peter,  the  leader  of  the  first  Christians.  (Comp.  i.  1 3.)  By 
immediate  divine  illumination  he  knew  at  once  that 
Ananias  was  the  willing  tool  of  the  liar  from  the  be- 
ginning (John  viii.  44),  and  hence  asked  him  why  he  had 
opened  his  heart  to  the  promptings  of  Satan  to  try  to 
deceive  even  the  Holy  Ghost  who  manifestly  governed 
the  Church  through  the  apostles  (3),  seeing  that  he  had 
in  no  way  been  compelled  either  to  sell  the  piece  of  land, 
or,  having  sold  it,  to  hand  over  any  part  of  the  proceeds 
to  the  common  treasury  (ii.45)  ;  and  why,  instead  of  with- 
standing the  temptations  of  the  evil  one,  he  had  even  pre- 
meditatedly  lied  to  God,  the  Holy  Ghost,  Himself,  of 
whom  the  apostles  simply  were  the  instruments  (4). 
And  God  sanctioned  and  confirmed  this  rebuke  by  re- 
moving at  once  the  hypocrite  from  the  midst  of  the  con- 
gregation, to  the  great  fear  of  all  that  were  present  and 
as  a  solemn  warning  to  them  (5),  The  younger  men  in 
the  congregation,  appointed,  perhaps,  to  do  services  of 
this  nature,  buried  the  body  (6).  Then  about  three 
hours  later  Sapphira  came,  probably  in  quest  of  her  long- 
absent  husband  (7).  Peter  addressed  her  by  putting  the 
question,  whether  in  fact  they  had  received  for  their 
property  just  that  sum  of  money  that  her  husband  had 
brought  and  that  still  was  lying  at  the  feet  of  the 
apostles  ;  and  she,  instead  of  at  least  now  confessing 
the  truth  and  repenting  of  her  hypocrisy,  repeated  the 
lie,  showing  thereby  that  at  heart  she  was  just  as  little  a 
Christian  as  her  husband  (8).     Peter,  having  directed  her 


58  THE  ACTS.  [V.  2-4. 

attention  to  the  wicked  condition  of  heart  that  had  made 
it  possible  for  her  and  her  husband  to  plan  together  the 
sin  they  had  committed  and  thus  by  deliberate  hypocrisy 
to  try  the  Holy  Ghost  as  to  whether  He  knew  what  they 
were  doing,  then  announced  to  her  the  same  punishment 
that  just  now  had  befallen  her  husband,  sudden  death 
(9).  And  so  it  took  place  (10);  and  the  result  of  this 
repeated  punishment  of  malicious  hypocrisy  was  the  in- 
tended one :  a  salutary  fear  came  not  only  upon  all  the 
Christians,  but  upon  all  that  heard  of  the  sad  occurrence 
(II). 

Ver.  2.  Also  being  privy  to  it.  Also  knowing  it,  as 
well  as  he. — Ver.  3.  Why.  Ananias  should,  and  could, 
have  Avithstood  the  temptation  of  Satan  in  the  power  given 
by  the  Holy  Ghost  to  faith,  instead  of  opening  his  whole 
heart  to  him.  To  lie.  The  object  of  Satan ;  and 
Ananias  carried  it  out,  as  far  as  he  could. — Ver.  4.  Re- 
mained, viz.  unsold.  Was  it  not  in  thy  power,  viz.  the 
price  obtained.  Hence,  no  one  was  compelled  by  any 
rule  or  regulation  to  take  part  in  the  communion  of  goods ; 
it  was  altogether  a  matter  of  spontaneous  mutual  love. 
(Comp.  ii.  44.)  And  what  was  not  a  law  even  then  for 
the  comparatively  few  Christians,  at  the  time  of  first, 
fervent  love,  much  less  can  be  such  in  our  times,  so 
different  in  almost  every  respect.  Not  all  that  the 
apostles  and  first  Christians  did  was  a  law  and  rule  for 
other  Christians,  not  even  for  those  under  the  very  same 
circumstances,  since  in  some  matters  the  apostles  and  first 
Christians  could  also  have  acted  otherwise  without  sin- 
ning against  a  commandment  or  rule  laid  down  by 
Christ.  The  Lord  has  not  tied  down  the  life  of  His 
believers  to  a  multitude  of  laws  and  regulations  fixing 
every  detail  of  their  conduct.  Love  to  God  and  their 
fellow-men,  especially  their  fellow-believers,  is  their  gov- 


V.  4-6.]  ANANIAS  AND  SAPPHIRA.  5^ 

erning  principle,  and  its  manifestation  may,  yea  must, 
vary  in  form  and  detail  in  accordance  with  the  times  and 
circumstances.  How  is  it  that.  What  is  the  reason  that, 
why.  But  unto  God.  This,  compared  with  the  pre- 
ceding verse,  proves  that  the  Holy  Ghost  is  God. 
Ananias  had  certainly  also  lied  to  men,  namely,  the 
apostles  and  others ;  but  ultimately  and  really  his  sin 
was  directed  against  God  the  Holy  Ghost,  and  as  such 
it  was  here  regarded  and  punished.  Hence  the  strong 
expression, correctly  understood,  is  entirely  in  place ;  the  ex- 
pression, Not  so  much  unto  men  as  unto  God,  would  weaken 
the  sense  that  is  to  be  expressed.  Comp.  Ps.  li.  4,  where 
David,  after  having  committed  adultery  and  murder,  sins 
that  certainly  are  directed  also  against  men,  says,  Against 
Thcc,  Thee  only,  have  I  sinned,  because  the  fact  that  his 
twofold  crime  was  ultimately  and  really  a  most  grievous 
transgression  of  the  will  and  law  of  his  God  and  Benefactor 
was  now  realized  by  him. — Ver.  6.  The  young  men.  Lit. 
the  younger  ones;  in  compliance  with  the  will  of  God  as 
expressed  ;  e.  g.  i  Pet.  v.  5  ;  Luke  xxii.  26.  Thus  far  the 
necessity  of  appointing  special  ofificers  for  work  of  that 
kind  had  not  yet  arisen  ;  love,  which  is  always  ready  to 
serve,  and  especially  in  the  sphere  most  appropriate  and 
natural,  filled  the  souls  of  the  young  as  well  as  of  the  old. 
Wrapped  him  round.  Namely,  ''  each  limb  with  the  linen 
cloths  used  in  the  burying  of  the  dead,  sprinkling  spices 
between  each  fold  of  the  linen"  {Pop.  Coirnn.),  or,  more 
natural  under  the  circumstances,  covered  him,  viz.  the 
whole  body,  the  face  included.  Others  retain  the  usual 
signification  of  the  Greek  verb  and  translate,  placed  to- 
gether, or  drew  together,  viz.  his  stiffening  limbs,  laid  him 
out.  Carried  him  out,  viz.  from  the  city,  where  only  in 
exceptional  cases  burials  took  place.  Buried  him.  Im- 
mediately, in  accordance  with   Oriental  usage,  an   early 


6o  THE  ACTS.  [v.  7-1 1. 

burial  being  necessary  in  the  hot  climate. — Ver.  7.  Three 
hours.  The  time  taken  up  with  the  burial.  (Comp.  ver. 
9.) — Ver.  8.  Answered.  Began  to  speak,  addressed  her, 
replying  not  to  anything  that  had  been  said,  but  to  some- 
thing that  had  taken  place;  an  imitation  of  the  Hebrew 
idiom  used  in  the  Septuagint  and  then  also  in  the  New 
Testament.  (Comp.  Matt.  xi.  25.) — Ver.  9.  Tempt.  Try 
God's  omniscience,  power,  love,  etc.,  in  presumptuous- 
ness,  audacity,  unbelief,  etc.  (Comp.  Matt.  iv.  7.)  The 
feet.  A  vivid  description  (comp.  Luke  i.  79 ;  Rom. 
iii.  15  ;  X.  15)  ;  perhaps  the  sound  of  their  steps  was  just 
heard. — Ver.  11.  All  that  heard  these  things.  This 
evidently  here  means  more  than  the  similar  expression 
in  ver.  5. 

(B.)   The  Miraculous   Progress  of  the  Church. 

12-16.  And  by  the  hands  of  the  apostles  were  many  signs  and  wonders 
wrought  among  the  people  ;  and  they  were  all  with  one  accord  in  Solomon's 
porch.  But  of  the  rest  durst  no  man  join  himself  to  them :  howbeit  the 
people  magnified  them  ;  and  believers  were  the  more  added  to  the  Lord, 
multitudes  both  of  men  and  women  ;  insomuch  that  they  even  carried  out 
the  sick  into  the  streets,  and  laid  them  on  beds  and  couches,  that,  as  Peter 
came  by,  at  the  least  his  shadow  might  overshadow  some  one  of  them.  And 
there  also  came  together  the  multitude  from  the  cities  round  about  Jeru- 
salem, bringing  sick  folk,  and  them  that  were  vexed  with  unclean  spirits  : 
and  they  were  healed  every  one. 

Whilst  the  Lord  confirmed  the  preaching  of  His 
apostles  by  the  promised  signs  (Mark  xvi.  17  sqq.),  the 
congregation,  regularly  assembled  in  the  porch  of  Solomon 
(iii.  11),  was  safe  from  disturbing  intrusions  of  inquisi- 
tive or  hypocritical  outsiders;  for,  notwithstanding  the 
great  veneration  shown  the  Christians  by  the  people,  fear 
inspired  by  the  death  of  Ananias  and  Sapphira  was  prevent- 
ing all  that  did  not  really  belong  to  them  from  joining  them 
(12  sq.).     But  so  much  the  more  real  believers  v/ere  added, 


V.  12-15.]  FROGKESS  OF  THE  CHURCH:  6l 

numbers  of  both  sexes  (14).  The  result  of  all  this  was 
such  a  confidence  in  the  apostles  and  their  divine  mission 
and  power  that  sick  persons  were  even  brought  out  into 
the  streets  in  order  that  at  least  the  shadow  of  Peter 
might  fall  upon  them  and  they  might  thus  be  healed— an 
expectation  that,  no  doubt,  was  fulfilled,  the  Lord  regard- 
ing the  incipient  faith  manifesting  itself  thereby,  and  His 
power  not  being  bound  to  any  particular  means  (15). 
Yea,  even  the  inhabitants  of  the  neighboring  towns  came 
in  great  numbers  and  had  their  sick  healed  (16). 

Ver.   12.  By  the  hands.     May  be  a  Hebraism  meaning 
simply  by  or  through ;   it    may,  however,    also   be  used 
because  the  apostles  as  a  rule  performed  their  miracles  of 
healing  by  laying  on  of  hands  (comp.  Mark  xvi.  18),  this 
being    a    symbol  of    the  benefit    conferred.     Signs    and 
wonders.     Comp.  ii.    19.     All.     The  Christians,  not  only 
the  apostles.    (Comp.  ii.  i.)— Ver.  13.  Of  the  rest.    Those 
that  had    not  yet  become   Christians  ;  the  same    as  the 
people    mentioned    afterwards,    not  the    common    Chris- 
tians, who  by  some  are  supposed   to  have   stood  in  such 
awe  of   the  apostles  that  they  did  not  dare  to  commune 
with  them — a  supposition   that  is  in  direct  opposition  to 
the    spirit    of  Christianity.    (Comp.    Matt,  xxiii.   8  sqq.) 
Howbeit.     Although  ;  lit.  hut  (nevertheless)  ;    hence   the 
keeping    aloof    from    the    Christians    (not     simply    the 
apostles)  had   not  its    cause  in   contempt    and  the  like. 
Magnified.     Esteemed higJdy,  and  in  consequence,  lauded, 
extolled,  celebrated.— Ver.  14.  The  more.     By  the   atti- 
tude of  the  people.    To  the  Lord.     As  the  Head  of  the 
Church,  which   is  His  body  (comp.  xi.  24);  though  these 
words  could  also  be  connected  with  believers  (comp.  xvi. 
34),  so  that  the  sense  would  be,  Believers  in  the  Lorei were 
added,  viz.  to  the  Church.     (Comp.  ii.  47.)— Ver.  15.  As 
to  the  various  modes  of   miraculous  healing  comp.  xix. 


62  THE  ACTS.  [v.  i6. 

12  ;  Matt.  ix.  20sqq.;  viii.  3.— Ver.  16.  Sick  folk.  Of  the 
common  nature,  from  natural  causes.  The  vexed  with 
unclean  spirits  were  also  sick,  but  their  sickness  was  the 
result  of  demoniacal  possession.  This  passage  is  a  proof 
that  these  two  differed  in  kind,  as  to  the  ultimate  causes, 
and  not  merely  in  degree,  as  Rationalists  and  others 
have  claimed.  (Comp.  viii.  7  ;  Luke  iv.  40  sq.;  Matt, 
iv.  24.) 

(C.)  Renewed  Persecutions  of  the  Apostles. 

17-42.  But  the  high  priest  rose  up,  and  all  they  that  were  with  him 
(which  is  the  sect  of  the  Sadducees),  and  they  were  filled  with  jealousy,  and 
laid  hands  on  the  apostles,  and  put  them  in  public  ward.  But  an  angel  of 
the  Lord  by  night  opened  the  prison  doors,  and  brought  them  out,  and  said. 
Go  ye,  and  stand  and  speak  in  the  temple  to  the  people  all  the  words  of 
this  Life.  And  when  they  heard  this,  they  entered  into  the  temple  about 
daybreak,  and  taught.  But  the  high  priest  came,  and  they  that  were  with 
him,  and  called  the  council  together,  and  all  the  senate  of  the  children  of 
Israel,  and  sent  to  the  prison-house  to  have  them  brought.  But  the  ofiicers 
that  came  found  them  not  in  the  prison ;  and  they  returned,  and  told,  say- 
ing. The  prison-house  we  found  shut  in  all  safety,  and  the  keepers  standing 
at  the  doors :  but  when  we  had  opened,  we  found  no  man  within.  Now 
when  the  captain  of  the  temple  and  the  chief  priests  heard  these  words, 
they  were  much  perplexed  concerning  them  whereunto  this  would  grow. 
And  there  came  one  and  told  them.  Behold,  the  men  whom  ye  put  in  the 
prison  are  in  the  temple  standing  and  teaching  the  people.  Then  went  the 
captain  with  the  officers,  and  brought  them,  bid  without  violence ;  for  they 
feared  the  people,  lest  they  should  be  stoned.  And  when  they  had  brought 
them,  they  set  them  before  the  council.  And  the  high  priest  asked  them, 
saying.  We  straightly  charged  you  not  to  teach  in  this  name :  and  behold, 
ye  have  filled  Jerusalem  with  your  teaching,  and  intend  to  bring  this  man's 
blood  upon  us.  But  Peter  and  the  apostles  answered  and  said.  We  must 
obey  God  rather  than  men.  The  God  of  our  fathers  raised  up  Jesus,  whom 
ye  slew,  hanging  him  on  a  tree.  Him  did  God  exalt  with  his  right  hand  to 
be  a  Prince  and  a  Saviour,  for  to  give  repentance  to  Israel,  and  remission  of 
sins.  And  we  are  witnesses  of  these  things ;  and  so  is  the  Holy  Ghost, 
whom  God  hath  given  to  them  that  obey  him. 

But  they,  when  they  heard  this,  were  cut  to  the  heart,  and  were  minded 
to  slay  them.     But  there  stood  up  one  in  the  council,  a  Pharisee,  named 


V.  17-22.]     RENEWED  PERSECUTIONS  OF  APOSTLES.  63 

Gamaliel,  a  doctor  of  the  law,  had  in  honour  of  all  the  people,  and  com- 
manded to  put  the  men  forth  a  little  while.  And  he  said  unto  them.  Ye 
men  of  Israel,  take  heed  to  yourselves  as  touching  these  men,  what  ye  are 
about  to  do.  For  before  these  days  rose  up  Theudas,  giving  himself  out 
to  be  somebody;  to  whom  a  number  of  men,  about  four  hundred,  joined 
themselves  :  who  was  slain  ;  and  all,  as  many  as  obeyed  him,  were  dispersed, 
and  came  to  nought.  After  this  man  rose  up  Judas  of  Galilee  in  the  days 
of  the  enrolment,  and  drew  away  some  of  the  people  after  him :  he  also  per- 
ished ;  and  all,  as  many  as  obeyed  him,  were  scattered  abroad.  And  now  I 
say  unto  you,  Refrain  from  these  men,  and  let  them  alone:  for  if  this  coun- 
sel or  this  work  be  of  men,  it  will  be  overthrown :  but  if  it  is  of  God,  ye 
will  not  be  able  to  overthrow  them  ;  lest  haply  ye  be  found  even  to  be  light- 
ing against  God.  And  to  him  they  agreed  :  and  when  they  had  called  the 
apostles  unto  them,  they  beat  them  and  charged  them  not  to  speak  in  the 
name  of  Jesus,  and  let  them  go.  They  therefore  departed  from  the  presence 
of  the  council,  rejoicing  that  they  were  counted  worthy  to  suffer  dishonour 
for  the  Name.  And  every  day,  in  the  temple  and  at  home,  they  ceased  not 
to  teach  and  to  preach  Jesus  as  the  Christ. 

The  miraculous  activity  of  the  apostles  and  the  conse- 
quent spreading  of  the  Gospel  and  the  Church  no  longer 
permitted  the  high  priest  and  the  allied  party  of  the 
Sadducees  to  remain  inactive  :  full  of  zeal  for  their  posi- 
tion and  dignity  and  of  hatred  of  Jesus  and  His  disciples, 
they  caused  the  apostles  to  be  seized  and  put  into  the 
public  prison  (17  sq.).  But  God  showed  His  power  to 
help  His  servants  out  of  every  danger,  miraculously 
delivering  them  by  an  angel  and  commanding  them  frankly 
and  courageously  to  preach  on  the  very  temple  place 
the  Gospel,  that  means  and  source  of  a  life  that  glad- 
dened their  hearts,  and  to  whose  spreading  they  had 
consecrated  themselves  (19  sq.).  Whilst  they  were  obey- 
ing this  command  the  high  priest  and  his  companions 
repaired  to  the  meeting  place  of  the  Grand  Council  and 
had  all  the  members  of  this  tribunal  called  together  for 
an  extraordinarily  important  session,  and  then  sent  for 
the  apostles  to  be  tried  (21).  The  officers,  indeed, 
found  the  prison  securely  locked  and  the  guards  at  theif 


64  THE  ACTS.  [v.  22-32. 

posts,  but  no  prisoners  ;  and  returned  with  this  news  (22 
sq.).  The  result  was  general  embarrassment,  the  torment- 
ing question  occurring  to  all  what  these  miraculous 
events  connected  with  the  apostles  might  yet  lead  to 
(24).  Then  some  one  came  with  the  surprising  news  that 
the  prisoners  were  openly  and  frankly  preaching  on  the 
temple  place  as  formerly  (25),  Now  the  commander  of 
the  temple  guard  with  his  officers  brought  them,  though 
he  did  not  dare  to  use  any  violence,  since  there  was 
reason  to  fear  that  the  people  would,  perhaps  by  open 
rebellion,  resent  any  further  maltreatment  of  their  favor- 
ites (26).  Having  been  placed  before  the  Council,  they 
were  rebuked  by  the  president  for  having,  against  all 
expectations,  so  flagrantly  disregarded  the  strict  injunc- 
tion no  more  to  make  the  revelation  of  Jesus  as  the  Christ 
the  basis  and  subject  of  their  preaching,  and  for  evidently 
desiring  to  make  the  Council  responsible  in  the  eyes  of 
the  people  for  the  crucifixion  of  Him  whose  name  he 
does  not  even  deign  to  mention  (27  sq,).  Hereupon 
Peter,  in  the  name  of  all  the  apostles,  in  the  first 
place,  emphatically  repeats  the  reply  given  under  similar 
circumstances,  namely,  that  the  commandment  of  God 
must  supersede  that  of  men  (29).  Moreover,  it  is  the 
manifest  will  of  God  that  the  apostles  should  preach  the 
Gospel  of  Jesus-the  Christ ;  for  this  very  God  of  the  Old 
Testament  covenant  and  promises  has  raised  from  the 
dead  this  Jesus  who  by  the  people  of  the  covenant  was 
indeed  not  only  not  received,  but  even  murdered  most 
shamefully  (30),  and  has,  in  His  omnipotence,  made  Him 
the  Ruler  of  the  kingdom  of  heaven  and  the  Saviour  of 
mankind,  in  order  that  by  His  Spirit  He  might  bring  men 
to  repentance  and  thus  be  able  to  impart  to  them  forgive- 
ness of  sins,  life,  and  salvation  (31).  And  the  apostles 
are  the  very  men  whom  God  has  made  witnesses  of  all 


V.  32-42.]     RENEWED  PERSECUTIONS  OF  APOSTLES.  65 

this,  together  with  the  Holy  Ghost  who  is  given  to  them 
as  to  all  believers  in  Christ,  endowing  them  with  wisdom, 
courage,  and  miraculous  gifts  (32).  This  frank  and 
solemn  answer  of  the  apostles  provoked  the  Council 
exceedingly,  and  they  deliberated  about  putting  them  to 
death  (33).  But  this  was  opposed  by  one  of  the  most 
respected  and  shrewd  members  of  the  tribunal,  Gamaliel. 
In  private  conference  with  his  colleagues  he  called  upon 
them  to  be  careful  with  regard  to  their  procedure  against 
these  men  (34  sq.).  Two  cases  of  recent  history  could 
teach  them  that  such  movements  finally  meet  with  an 
inglorious  collapse,  if  they  simply  pretend  to  be  of  divine 
origin  (36  sq.).  And  they  could  safely  apply  this  also  to 
the  case  in  hand  ;  hence,  it  would  be  the  most  prudent 
course  to  let  the  apostles  go  unpunished  and  unmolested 
(38),  seeing  also  that  a  different  course  would  involve  the 
risk  of  not  merely  not  accomplishing  anything,  but  even 
of  fighting  against  God  Himself,  and  of  incurring  His 
displeasure  and  punishment,  in  case  this  new  movement 
should  after  all,  contrary  to  expectation,  prove  to  be  of 
divine  origin  (39).  This  cautious,  politic  advice  approved 
itself  to  the  judgment  of  the  Council,  and  the  apostles 
were  set  free,  not,  however,  before  they  were  subjected  to 
the  common,  but  cruel  and  ignominious  punishment  of 
beating  and  were  again  enjoined  from  preaching  the 
Gospel  of  Jesus  the  Christ  (40).  But  they  regarded  this, 
in  human  eyes,  shameful  treatment,  since  they  had  to 
undergo  it  simply  because  of  their  confessing  Jesus  as 
the  Christ,  as  a  great  honor,  of  which  they  had  reason  to 
be  glad  and  proud  (41),  and  hence  continued  their  work 
of  teaching,  and  especially  preaching  the  Gospel  of  Jesus 
the  Christ,  every  day,  both  in  public  and  in  private  (42). 
Ver.  17.  The  high  priest.  According  to  iv.  6  Annas. 
Rose  up.  Began  to  take  measures,  thinking  it  high  time 
5 


66  THE  ACTS.  [v.  17-27. 

to  interfere — a  vivid  description  of  his  now  commencing 
activity.  5ect.  The  word  in  the  Greek  {Jiaircsis)  means 
a  cJioice  ;  a  cJioscn  opinion  or  tout ;  a  body  of  men  sepa- 
rating themselves  from  others  and  following  their  own 
tenets  (a  sect  ox  party)^  sometimes  with  a  suggestion  of 
reproach.  In  the  New  Testament  (Gal.  v.  20;  i.  Cor.  xi. 
19)  it  also  denotes  a  dissension  arising  from  diversity  of 
opinions  and  aims  (Grimm-Thayer).  Sadducees.  Comp. 
iv.i. — Ver.  20.  Stand.  Including  boldness  and  frankness. 
(Comp.  ii.  14.)  In  the  temple.  The  most  public  as  well 
as  holy  place.  (Comp.  il.  46.)  To  the  people.  Publicly,  to 
all  that  could  and  would  hear.  All  the  words  of  this  life. 
The  whole  revelation  of  God  through  Christ  as  the  only 
way  to  life  spiritual  and  eternal,  a  life  manifest  in  the 
apostles  and  continually  preached  by  them.  (Comp.  John 
vi.  68.) — Ver.  21.  And  all  the  senate  of  the  children  of 
Israel.  Seems  to  be  only  another,  honorary,  expression 
for  Council,  the  latter  term  denoting  the  functions  of 
this  body,  viz.  to  meet  for  deliberating  and  passing 
resolutions,  the  former  pointing  to  its  standing  and 
dignity,  composed,  as  it  was,  of  the  older  and  experienced 
men  {senate  from  senex,  old  man,=the  Greek  gcrousia 
iromgeron,  old  man,=alderman==older  man  ) ;  some,  how- 
ever, suppose  that  because  of  the  importance  of  the 
matter  not  only  those  elders  were  called  who  were  mem- 
bers of  the  Council,  but  all  of  them.  (Comp.  iv.  5  sq.) 
— Ver.  24.  The  captain  of  the  temple  (iv.  i).  He  was  the 
first  person  to  be  notified,  having,  no  doubt,  superin- 
tended the  seizure  and  imprisonment  of  the  apostles, 
since  he  was  the  superintendent  of  the  public  prison,  and 
consequently  responsible  for  the  prisoners.  Whereunto 
this  would  grow.  Lit.  w/iat  this  might  come  to  be. — Ver. 
25.  In  the  temple  standing,  etc.  In  strict  obedience  to 
Jthe   divine    command  (20). — Ver.   27.  Asked    them.     It 


V.  27-34-]     RENEWED  PERSECUTIONS  OF  APOSTLES.  67 

was  a  question  not  in  form,  but  in  meaning  ;  for  the  high 
priest  wanted  them  to  explain  what  moved  them  to  act 
as  they  did.— Ver.  28.  Straitly.  Strictly,  sternly.  In  this 
name,  lit.  upon  this  name.  (Comp.  iv.  17.)  Bring  this 
man's  blood  upon  us.  Have  it  avenged  upon  us  by  per- 
haps even  causing  an  uproar  of  the  people. — Ver.  29. 
We  must  obey,  etc.  (Comp.  iv.  19.)  The  maxim  is  here 
enunciated  in  its  most  emphatic  and  general  form  ;  lit. 
it  is  necessary  to  obey,  etc. — Ver.  30.  The  God  of  our 
fathers.  What  He  does  is  surely  in  accordance  with  His 
promise  and  ought  to  be  reverently  accepted  by  the 
children  of  those  fathers.  (Comp.  iii.  13.)  Ye  slew.  Comp. 
ii.  23.  Ye.  Emphatic;  Pilate  and  others  were  simply  their 
assistants  and  instruments  (Matt,  xxvii.  i  sq.  15  sqq.). 
Hanging  him  on  a  tree.  The  most  ignominious  and 
painful  death  of  crucifixion.  (Comp. Gal.  iii.  13.) — Ver.  31, 
With  his  right  hand.  Comp.  iv.  28.  A  prince  and  a 
saviour.  Comp.  ii.  36;  iii.  15.  To  Israel.  In  the  first 
place,  as  the  people  of  the  covenant ;  but  not  alone. 
(Comp.  ii.  39;  Rom.  i.  16.) — Ver.  32.  We.  Emphatic; 
hence  the  rule  laid  down  in  verse  29  (comp.  iv.  19.  20) 
applies  in  this  case.  These  things.  Both  of  the  suffer- 
ings and  death  and  of  the  resurrection  and  exaltation  of 
Christ.  And  so  is  the  Holy  Ghost.  Comp.  John  xv.  26 
sq.;  Acts  xv.  28  ;  Rom.  viii.  16. — Ver.  33.  Were  cut  to 
the  heart.  Lit.  were  torn  asunder,  rent  with  vexation 
and  anger ;  a  stronger  expression  than  sore  troubled  (iv.  2). 
Were  minded.  Lit.  wished,  desired,  according  to  the 
reading  of  some  copies  ;  took  counsel,  according  to  that  of 
others.  The  preponderance  of  authority  seems  to  be  in 
favor  of  the  former  reading. — Ver.  34.  Gamaliel.  The 
teacher  of  St.  Paul  (xxii.  3),  probably  identical  with  the 
celebrated  grandson  of  Hillel  (comp.  note  on  Matt.  xix.  3), 
regarded  by   the    Jews    as   one    of   the   seven    greatest 


68  THE  ACTS.  [V.  34-37. 

teachers  of  the  Law,  and  by  later  Christian  tradition 
represented  as  already  at  this  time  a  secret  Christian,  like 
Nicodemus  (John  xix.  38  sq.),  and  afterwards,  together 
with  the  latter  and  his  own  son,  baptized  by  Peter  and 
John.  Doctor.  Teacher.  Put  the  men  forth.  Com  p.  i  v. 
15. — Ver.  35.  Men  of  Israel.  Comp.  ii.  22,  Astouching 
these  men.  Could  belong  to  the  following  words,  occu- 
pying an  emphatic  position.  What  ye  are  about  to  do  as 
touching-  these  men.  Yet  the  construction  of  the  R.  V.  is 
the  usual  as  also  the  natural  one,  if  we  do  not  connect  it 
with  both  the  preceding  and  the  following  clauses, 
supplying  it  once,  which,  certainly,  is  not  impossible. — Ver. 
36.  Theudas.  The  person  of  this  name  meant  here  is 
said  to  have  come  forth  with  grand  pretensions  before 
these  days,  that  is,  some  time  ago,  and  to  have  found  a 
comparatively  small  number  of  adherents ;  he  cannot, 
therefore,  be  identical  with  a  similar  character  of  the 
same  name  whom  Josephus  mentions  as,  ten  years  later, 
having  claimed  to  be  a  prophet  and  misleading  a  very 
great  number  of  Jews ;  moreover,  neither  the  name 
Theudas  nor  such  an  occurrence  was  uncommon  in  those 
troublous  and  excited  times.  Hence,  there  is  not  the 
least  necessity  for  assuming  here,  as  some  do  that  have 
laxer  views  with  regard  to  inspiration,  a  chronological  or 
historical  mistake  of  Luke.  Somebody.  A  man  of  great 
importance.  Slain.  No  doubt  by  the  Romans.  Came 
to  naught.  Did  not  succeed  in  their  undertaking,  some, 
perhaps,  being  even  put  to  death,  others  at  least 
imprisoned. — Ver.  37.  Judas.  Born  at  Gamala  in  Gaulo- 
nitis,  east  of  the  Sea  of  Galilee,  but  called  a  Galilean, 
also  by  Josephus,  because  he  as  a  rule  lived  and  labored 
in  Galilee.  After  the  deposition  of  Archelaus  (comp. 
Matt,  xxvii.  2),  about  A.  D.  6,  he  violently  opposed  the 
second  enrolment  conducted  by  Quirinius.     (Comp.  Luke 


V.  37-42.]     RENEWED  PERSECUTIONS  OF  APOSTLES.  69 

ii.  2.)  Drew  away.  Excited  to  revolt. — Ver.  38.  Refrain. 
Stand  aloof,  keep  away,  cease  vexing  them.  This  counsel 
or  {rather)  tliis  worl<.  The  counsel  or  plan  was  already 
being  executed  ;  one  and  the  same  thing  is  designated  as 
to  its  different  sides.  (Comp.  verse  21.) — Ver.  39.  Over= 
tlirow  tiiem.  Bring  to  naught,  render  fruitless  and  in  vain 
their  endeavors.  Lest  haply.  Supply  before  these  words 
the  idea,  be  careful.  Haply.  Perhaps. — Ver.  40.  Beat 
them.  To  satisfy  the  disobeyed  authority  of  the  council. 
— Ver.  41.  Name.  In  an  eminent  s^nso.,  Jesus  the  revealed 
Christ.  (Comp.  iii.  6  ;  iv.  10;  ii.  38.) — Ver.  42.  To  teach 
and  to  preach,  etc.  The  former  included  especially  the 
latter,  but  also  the  teaching  of  the  Law  and  repentance. 


CHAPTER  VI. 

(A.)  The  Election  of  the  Seven  Assistants. 

1-7.  Now  in  these  days,  when  the  number  of  the  disciples  was  multiply- 
ing, there  arose  a  murmuring  of  the  Grecian  Jews  against  the  Hebrews,  be- 
cause their  widows  were  neglected  in  the  daily  ministration.  And  the 
twelve  called  the  multitude  of  the  disciples  unto  them,  and  said.  It  is  not  fit 
that  we  should  forsake  the  word  of  God,  and  serve  tables.  Look  ye  out 
therefore,  brethren,  from  among  you  seven  men  of  good  report,  full  of  the 
Spirit  and  of  wisdom,  whom  we  may  appoint  over  this  business.  But  we 
will  continue  stedfastly  in  prayer,  and  in  the  ministry  of  the  word.  And 
the  saying  pleased  the  whole  multitude  :  and  they  chose  Stephen,  a  man  full 
of  faith  and  of  the  Holy  Spirit,  and  Philip,  and  Prochorus,  and  Nicanor, 
and  Timon,  and  Parmenas,  and  Nicolas  a  proselyte  of  Antioch  :  whom  they 
set  before  the  apostles :  and  when  they  had  prayed,  they  laid  their  hands 
on  them. 

And  the  word  of  God  increased  ;  and  the  number  of  the  disciples  multi- 
plied in  Jerusalem  exceedingly ;  and  a  great  company  of  the  priests  were 
obedient  to  the  faith. 

Not  even  in  the  primitive  Church  that  possessed  such 
extraordinary  gifts  and  gained  so  many  a  victory  over  its 
opponents  was  sin  altogether  lacking  :  the  first  Chris- 
tians were  just  as  little  perfect  as  the  members  of  the 
Church  militant  ever  have  been  or  ever  will  be  here  on 
earth.  When  the  number  of  Christians  was  constantly 
increasing  and  in  consequence  accurate  supervision  grew 
difficult,  it  became  manifest  that  the  wonted  insolence 
and  contempt  of  those  Jews  that  spoke  the  Hebrew 
language  over  against  those  that  used  the  Greek  had  also 
found  entrance  into  the  Church.  The  Christian  converts 
of  the  latter  class  began  to  complain  that  the  widows 
70 


VI.  1-7.]     THE  ELECTION  OF  THE  SEVEN  ASSISTANTS.    71 

belonging  to  them  did  not  receive  the  proper  regard  in 
the  daily  distribution  of  provisions  incident  to  the  com- 
munity of  goods  that,  in  a  manner,  at  that  time  prevailed 
in  the  Church   at   Jerusalem  (i  ;  comp.  ii.  44  sq.)-     As 
this    complaint     evidently    had    some    foundation,    the 
apostles,  as  the  natural  leaders  of  the  Church,  thought  it 
best     from    now   on    to    have    some    appointed     official 
assistants  for  this  matter,  whose  impartiality  and  equity 
could  be  trusted.     But,  notwithstanding  their  exception- 
ally high  position,  they  did  not  simply  themselves  appoint 
these  assistants  ;  on  the  contrary,  for  an  example  to  be 
followed  by  all  their  successors  in  the  preaching  of  the 
Gospel,  they  called  together  all  the  members  of  the  con- 
gregation  and   pointed   out  to  them  the  impropriety  of 
their,  the   apostles',  devoting  their   time  and  energy  to 
the  distribution  of  provisions,  and  thereby  necessarily  to 
some  extent  neglecting  their  proper  office,  the  preaching 
of  the  Gospel  (2).     At  the  same  time  they  called   upon 
the  congregation  to    look  about  among  themselves  for 
seven  men  bearing  a  good  reputation  and    endowed  with 
the  gifts  of   the  Holy  Ghost  not  merely  in  general,  but 
especially  with  that  here  most  necessary  gift  of  practical 
wisdom,    so    that    they,    the    apostles,  as  the   executive 
organs  of   the  primitive  Church,    might    then    solemnly 
introduce  them  into  their  office  (3).     The  apostles  them- 
selves, however,  would  devote  all  their  time  and  power  to 
their  proper  office   (4).     This  proposition  met  with  the 
unanimous  consent  of  the  congregation,  and  they  elected 
the  desired  number.     Among  these  Stephen  was  eminent 
by  virtue  of  his  strong  faith  and  wealth  of  spiritual  gifts 
(5).     These    men    the    congregation    presented    to    the 
apostles   as   their   choice,  and    these   installed   them  by 
prayer    and    laying   on    of    hands  (6).     And    now,    this 
obstacle   also  having  been  removed,  the  Gospel  and  the 


72  THE  ACTS.  [vi.  1-3. 

Church  spread  rapidly,  even   a  great  number  of  priests 
openly  confessing  their  faith  in  Jesus  the  Christ  (7). 

Ver.  I.  Grecian  Jews.  Those  that  lived  in  heathen  lands 
and  consequently  spoke  the  Greek  language,  then  the 
language  of  the  world  as  a  result  of  the  conquests  of 
Alexander  the  Great ;  they  also  lacked  that  strictness 
and  zeal  with  regard  to  tradition  (comp.  Matt.  v.  21)  that 
characterized  the  other  class,  the  Hebrezvs,  that  is,  those 
Jews  that  spoke  the  Hebrew  language,  or  rather,  at  that 
time,  the  Aramaic,  a  sister  language  of  the  Hebrew, 
which  since  the  Babylonian  captivity  had  gradually  be- 
come the  vernacular  of  Palestine  (comp.  i.  23  ;  ii.  9 ; 
xxi.  40),  and  who  mostly  lived  in  this  country.  The 
Christian  converts  of  the  former  class  evidently,  and 
naturally  at  that  time  and  place,  formed  the  minority. 
Their  complaint  was  so  far  only  a  murmuring,  that  is, 
they  complained  of  unbrotherly  treatment,  as  it  Avould 
seem,  as  yet  only  among  themselves  and  in  whispers. 
(Comp.  I  Pet.  iv.  9.)  Neglected.  Overlooked,  slighted. — 
Ver.  2.  The  multitude.  Of  course,  only  those  of  age,  in 
accordance  with  the  spirit  of  the  fourth  commandment 
and  the  apostolic  injunction  (Eph.  vi.  i  ;  Col.  iii.  20) ;  and 
only  the  male  members,  the  exclusion  of  women  being 
based  on  the  natural  law  and  the  primitive  ordination  of 
God,  which  is  not  simply  expressed  in  the  Old  Testament 
(Gen.  iii.  16),  but  also  confirmed  in  the  New  (i  Tim. 
ii.  II  sqq.) — a  natural  and  proper  subordination  of  woman 
that  finds  expression  also  in  the  custom  of  all  ancient 
nations.  It  is  not  fit.  Lit.  it  is  tiot  pleasiiig,  we  do  not 
like,  because  it  is  not  the  proper  thing  ;  and  the  less  so 
the  more  the  number  of  Christians  increased.  5erve 
tables.  Superintend  those  matters  that  pertain  to  food 
and  other  bodily  wants. — ^Ver.  3.  Brethren.  Equal  to 
the  apostles  in  all  essentials  and  hence  not  their  subjects. 


VI.  3,  4-]     THE  ELECTION  OF  THE  SEVEN  ASSISTANTS. 


73 


From  among  you.  Is  best  construed  with  men=men  of 
your  own  number,  belonging  to  you  ;  not  with  look  ye 
out=look  (about)  for.  Seven,  The  holy  number,  occur- 
ring so  often  in  the  Old  Testament  especially,  from 
creation  on,  symbolic,  as  some  think,  of  the  operation 
and  works  of  God  upon  earth,  who  created  the  universe 
in  six  days  and  rested  after  its  completion  on  the  seventh. 
No  other  reason  can  with  any  certainty  be  stated  for  the 
number  seven  here;  though  some  have  supposed  that  the 
Church  at  Jerusalem  now  counted  seven  thousand  mem- 
bers, or  was  divided  into  seven  districts,  each  thousand, 
or  district,  having  now  its  own  superintendent.  Business. 
Or,  necessity,  need,  want,  this  being  even  the  original  sig- 
nification of  the  Greek  word. — Ver.  4.  We.  Emphatic ; 
leaving  those  external  matters  to  these  our  assistants. 
Prayer.  A  most  necessary  and  salutary  occupation, 
especially  for  a  minister  of  the  Gospel,  to  which  St.  Paul 
not  merely  exhorted  (e.  g.  i  Tim.  ii.  sqq.),  but  which  he 
also  faithfully  practised,  as  is  shown  by  the  introduction 
of  almost  all  his  Epistles  (e.  g.  Rom.  i.  8  ;  i  Cor.  i.  4;  2 
Cor.  i.  3  ;  Eph.  i.  3).  Ministry  of  the  word.  Preaching 
and  teaching,  in  public  and  in  private.  This  ministry  of 
the  zvord  is  opposed,  as  an  entirely  different  office,  to  the 
serving  tables,  or  ministering  to  tables,  the  two  words 
having  also  in  Greek  the  same  root  {diakonia  and 
diakonein).  Still,  this  is  not  to  be  understood  in  an  ab- 
solutely exclusive  sense,  since,  as  the  sequel  shows  (ver. 
8  sqq.  ;  viii.  5  sqq.),  these  assistants,  or  deacons  (a  word 
derived  from  the  above-mentioned  Greek  words,  though 
the  corresponding  concrete  noun,  diakonos,  is  never  ap- 
plied to  these  seven  in  the  N.  T.),  were  not  excluded 
from  all  preaching.  They,  however,  did  not  preach  by 
virtue  of  their  office  given  them  here,  but  as  Christians 
and  members  of   the  royal   priesthood  (i    Pet.  ii.  9),  as 


74  THE  ACTS.  [vi.  5-7. 

missionaries.  (Comp.  viii.  4sqq. ;  xxi.  8.) — Ver.  5.  Pleased. 
XAt.  was  pleasing  in  the  sight  of .  (Comp.  iv.  19).  Philip. 
Comp.  viii.  5    sqq.  ;  xxi.  8.     Nicolas  a  proselyte  of  An= 

tioch.  At  first  a  heathen,  then  a  Jew  (comp.  viii.  27  ; 
ii.  10),  then  a  Christian,  and  finally,  as  the  Church  fathers 
state,  the  author  of  the  Gnostic  sect  called  Nicolaitans, 
mentioned  in  Rev.  ii.  6,  14  sq.  Of  the  rest  we  know 
nothing  definite.  In  this  list,  as  in  that  of  the  apostles 
(Matt.  X.  2  sqq.,  etc.),  the  most  prominent  men  are  men- 
tioned first,  and  the  reprobate  last,  the  latter  also  being 
designated  by  the  place  of  his  nativity  or  abode.  That 
among  the  number  of  the  apostles  as  well  as  among  that 
of  these  assistants  one  was  found  to  be  a  reprobate 
teaches  us  that  the  Church  here  on  earth  will  never  be 
free  from  hypocrites  (Matt.  xiii.  24  sqq.  ;  47  sqq.),  and 
that  even  the  most  prominent  members  of  the  Church 
are  in  need  of  watchfully  and  prayerfully  heeding  the 
word  of  earnest  admonition.  Let  him  that  thinketh  he 
standcth  take  heed  lest  he  fall  (i  Cor.  x.  12). — Ver.  6. 
Prayed.  Especially  in  behalf  of  those  seven  men.  Laid 
their  hands  on  them.  In  accordance  with  an  Old  Testa- 
ment usage  prescribed  by  God  Himself  (Num.  xxvii.  18  ; 
Deut.  xxxiv.  9,  etc.),  not  obligatory,  of  course,  for  the 
New  Testament  time  of  fulfilment  and  reality,  but  still 
used  as  an  appropriate  symbol  of  the  transference  of  an 
office  with  its  privileges  and  duties  and  of  the  com- 
munication of  the  divine  gifts  necessary  and  desired  for 
the  salutary  performance  of  that  office.  (Comp.  xiii.  3  ;  i 
Tim.  iv.  14;  V.  22  ;  2  Tim.  i.  6.)— Ver.  7.  A  great  com= 
pany  of  the  priests.  Concerning  the  great  number  of 
priests,  comp.  Ezra  ii.  36-39  ;  concerning  the  fact,  John 
xii.  42.  Were  obedient  to  the  faith.  Faith  is  the  way, 
order,  and  rule  of  salvation,  and  as  such  must  be  sub- 
mitted to  and  obeyed  (comp.  Rom.  i.  5). 


VI.  8,  14.]  THE  PROSECUTION  OF  STEPHEN.  75 

(B.)  The  Prosecution  of  Stephen. 

8-15.  And  Stephen,  full  of  grace  and  power,  wrought  great  wonders  and 
signs  among  the  people.  But  there  arose  certain  of  them  that  were  of  the 
synagogue  called  the  synagogue  of  the  Libertines,  and  of  the  Cyrenians,  and 
of  the  Alexandrians,  and  of  them  of  Cilicia  and  Asia,  disputing  with  Stephen. 
And  they  were  not  able  to  withstand  the  wisdom  and  the  Spirit  by  which 
he  spake.  Then  they  suborned  men,  which  said,  We  have  heard  him  speak 
blasphemous  words  against  Moses,  and  against  God.  And  they  stirred  up 
the  people,  and  the  elders,  and  the  scribes,  and  came  upon  him,  and  seized 
him,  and  brought  him  into  the  council,  and  set  up  false  witnesses,  which 
said.  This  man  ceaseth  not  to  speak  words  against  this  holy  place,  and  the 
law  :  for  we  have  heard  him  say,  that  this  Jesus  of  Nazareth  shall  destroy 
this  place,  and  shall  change  the  customs  which  Moses  delivered  unto  us. 
And  all  that  sat  in  the  council,  fastening  their  eyes  on  him,  saw  his  face  as 
it  had  been  the  face  of  an  angel. 

To  Stephen,  the  most  prominent  of  the  Seven  (3  sqq.), 
divine  grace  and  power  had  been  vouchsafed  in  a  special 
measure,  and  in  consequence  he  performed  extraordinarily 
wondrous  deeds  (8).  Against  him  arose  members  of  two 
groups  of  foreign  Jews,  trying  to  refute  his  preaching  (9) ; 
but,  in  consequence  of  his  divine  qualification  for  his 
office  (3  sq.),  they  could  not  prevail  against  him  (10). 
Then  they  resorted  to  the  same  despicable  expedient  that 
had  been  used  against  Christ  (Matt.  xxvi.  59  sqq.),  secretly 
instructing  men  to  accuse  him  of  having  uttered  blasphe- 
mous, irreverent  words  against  the  institutions  of  the 
Old  Testament  ordained  by  God  Himself  through  Moses 
(11).  Thereby  they  stirred  up  the  common  people,  as 
also  their  leaders,  and  then  suddenly  seized  Stephen  and 
dragged  him  before  the  High  Council  (12).  There  they 
produced  the  suborned  witnesses  who  maliciously  exag- 
gerated and  perverted  what  he  had  said  concerning  the 
prophecies  of  Christ  as  to  the  abolition  of  the  Old  Testa- 
ment form  of  worship  and  the  destruction  of  Jerusalem 
and   the  temple  (13  sq.).     But   Stephen  did  not  by  any 


76  THE  ACTS.  [VI.  8,9. 

means  present  the  pitiable  figure  of  a  man  convicted  of 
blasphemy  and  tormented  by  his  own  conscience  ;  on  the 
contrary,  his  face  was  the  image  of  celestial  happiness 
and  joy,  as  can  be  the  case  only  with  a  man  that  is  con- 
scious of  his  innocence  and  the  favor  of  God  (15), 

Ver.  8.  Wonders  and  signs.  Comp.  ii.  19.  Wrought. 
Not  only  once,  or  now  and  then,  but  continually  (Imper- 
fect).— Ver.  9.  The  Libertines,  the  Cyrenians,  and  the 
Alexandrians  formed  the  first  group  that  had  a  synagogue 
in  common  at  Jerusalem.  The  Libertines  were  Jews  that 
had  been  taken  to  Rome  as  prisoners  of  war  and  then 
had  again  been  set  free,  either  returning  to  their  native 
country,  or  staying  at  Rome.  The  Cyrenians  were  from 
Cyrene,  the  capital  of  Upper  Libya  in  North  Africa,  the 
fourth  part  of  whose  inhabitants  were  Jews.  (Comp.  ii. 
10.)  The  Alexandrians  had  their  home  at  Alexandria, 
that  celebrated  city  of  Northern  Egypt,  founded  by 
Alexander  the  Great,  two  of  the  five  divisions  of  which 
city  were  inhabited  by  Jews,  and  where  also  the  Hellen- 
istic, or  Jewish  Greek,  learning  had  its  principal  seat. 
They  of  Cilicia  and  Asia  formed  the  second  group,  hav- 
ing also  a  synagogue  in  common.  Cilicia,  in  the  south- 
eastern corner  of  Asia  Minor,  was  the  home  of  Paul 
(xxii.  3)  ;  Asia  is  also  here  the  name  for  the  western 
coast  of  Asia  Minor.  (Comp.  ii.  9.)  A  synagogue  was 
a  place  of  worship  that  seems  to  have  originated  during 
the  Babylonish  exile,  when  the  Jews  could  no  more  wor- 
ship God  in  His  appointed  sanctuary,  the  temple.  After 
the  return  from  Babylon  these  synagogues  were  retained 
for  the  purpose  of  publicly  reading  and  explaining  the 
Law,  independently  of  the  regular  sacrificial  worship  in 
the  temple.  (Comp.  Neh.  viii.  i  sq.)  "  At  the  time  of 
Jesus  there  was  at  least  one  synagogue  in  every  moderate- 
sized  town  of  Palestine  (such  as  Nazareth,  Capernaum, 


VI.  II-I5-]  THE  PROSECUTION  OF  STEPHEN.  77 

etc.),  and  in  the  cities  of  Syria,  Asia  Minor,  and  Greece, 
in  which  Jews  resided.  Larger  towns  possessed  several 
synagogues  ;  and  it  is  said  that  there  were  no  fewer  than 
460,  or  even  480,  of  them  in  Jerusalem  itself." — Ver,  11. 
Blasphemous  words.  As  given  in  detail  in  verses  13  sq. 
— Ver.  12.  The  elders  and  the  scribes.  The  civil  and 
religious  leaders  of  the  people,  members,  at  least  in  part, 
of  the  High  Council.  '  (Comp.  iv.  5.)  Came  upon  him. 
(Comp.  iv.  I.)  Having  prepared  the  people  for  it  in  the 
way  stated,  they  could  dare  to  do  so. — Ver.  13  sq.  False 
witnesses.  Those  spoken  of  verse  11.  This  holy  place. 
The  temple.  ''Comp.  Matt.  xxvi.  61  ; — Matt.  xxiv.  i  sqq.) 
Law  .  .  .  customs.  (Comp.  John  iv.  21.)  The  change 
of  customs,  i.  e.  sacrifices  and  the  celebration  of  the  high 
festivals  at  the  sanctuary  (Ex.  xxiii.  17),  were,  at  least  in 
part,  a  result  of  the  destruction  of  the  holy  place.  This 
man  .  .  .  this  Jesus  of  Nazareth.  Contemptuously. 
(Comp.  Matt.  ii.  23.)  Words.  Blasphemous  words  (11). 
Moses.  Emphatic  position  in  Greek;  that  most  eminent 
prophet,  the  mediator  of  the  Old  Testament  covenant. — 
Ver.  15.  Fastening  their  eyes  on  him.  Eager  to  hear 
his  reply  to  these,  in  their  eyes,  most  grievous  charges. 
(Comp.  ill.  4.) 


CHAPTER  VII. 

(A.)  The  Defence  of  Stephen  before  the  Council. 

1-53.  And  the  high  priest  said,  Are  these  things  so  ?  And  he  said, 
Brethren  and  fathers,  hearken.  The  God  of  glory  appeared  unto  our 
father  Abraham,  when  he  was  in  Mesopotamia,  before  he  dwelt  in  Haran, 
and  said  unto  him,  Get  thee  out  of  thy  land,  and  from  thy  kindred,  and 
come  into  the  land  which  I  shall  shew  thee.  Then  came  he  out  of  the  land 
of  the  Chaldaeans,  and  dwelt  in  Haran :  and  from  thence,  when  his  father 
was  dead,  God  removed  him  into  this  land,  wherein  ye  now  dwell :  and  he 
gave  him  none  inheritance  in  it,  no,  not  so  much  as  to  set  his  foot  on :  and 
he  promised  that  he  would  give  it  to  him  in  possession,  and  to  his  seed  after 
him,  when  as  yet  he  had  no  child.  And  God  spake  on  this  wise,  that  his 
seed  should  sojourn  in  a  strange  land,  and  that  they  should  bring  them  into 
bondage,  and  entreat  them  evil,  four  hundred  years.  And  the  nation  to 
which  they  shall  be  in  bondage  will  I  judge,  said  God  :  and  after  that  shall 
they  come  forth,  and  serve  me  in  this  place.  And  he  gave  him  the  cove- 
nant of  circumcision :  and  so  Abraham  begat  Isaac,  and  circumcised  him 
the  eighth  day ;  and  Isaac  begat  Jacob,  and  Jacob  the  twelve  patriarchs. 
And  the  patriarchs,  moved  with  jealousy  against  Josej^h,  sold  him  into 
Egypt :  and  God  was  with  him,  and  delivered  him  out  of  all  his  afflictions, 
and  gave  him  favour  and  wisdom  before  Pharaoh  king  of  Egypt;  and  he 
made  him  governor  over  Egypt  and  all  his  house.  Now  there  came  a  famine 
over  all  Egypt  and  Canaan,  and  great  affliction  :  and  our  fathers  found  no 
sustenance.  But  when  Jacob  heard  that  there  was  corn  in  Egypt,  he  sent 
forth  our  fathers  the  first  time.  And  at  the  second  time  Joseph  was  made 
known  to  his  Ijrethren  ;  and  Joseph's  race  became  manifest  unto  Pharaoli. 
And  Joseph  sent,  and  called  to  him  Jacob  his  father,  and  all  his  kindred, 
threescore  and  fifteen  souls.  And  Jacob  went  down  into  Egypt ;  and  he 
died,  himself,  and  our  fathers  ;  and  they  were  carried  over  unto  Shechem, 
and  laid  in  the  tomb  that  Abraham  bought  for  a  price  in  silver  of  the  sons 
of  Hamor  in  Shechem.  But  as  the  time  of  the  promise  drew  nigh,  which 
God  vouchsafed  unto  Abraham,  the  people  grew  and  multiplied  in  Egypt, 
till  there  arose  another  king  over  Egypt,  which  knew  not  Joseph.  The 
same  dealt  subtilly  with  our  race,  and  evil  entreated  our  fathers,  that  they 

78 


VII.  20-42.]  THE  DEFENCE  OF  STEPHEN. 


79 


should  cast  out  their  babes  to  the  end  they  might  not  live.  At  which  season 
Moses  was  born,  and  was  exceeding  fair;  and  he  was  nourished  three 
months  in  his  father's  house :  and  when  he  was  cast  out,  Pharaoh's  daughter 
took  him  up,  and  nourished  him  for  her  own  son.  And  Moses  was  in- 
structed in  all  the  wisdom  of  the  Egyptians  ;  and  he  was  mighty  in  his 
words  and  works.  But  when  he  was  well-nigh  forty  years  old,  it  came  into 
his  heart  to  visit  his  brethren  the  children  of  Israel.  And  seeing  one  oj 
them  suffer  wrong,  he  defended  him,  and  avenged  him  that  was  oppressed, 
smiting  the  Egyptian:  and  he  supposed  that  his  brethren  understood  how 
that  God  by  his  hand  was  giving  them  deliverance  ;  but  they  understood  not. 
And  the  day  following  he  appeared  unto  them  as  they  strove,  and  would 
have  set  them  at  one  again,  saying,  Sirs,  ye  are  brethren;  why  do  ye  wrong 
one  to  another  ?  But  he  that  did  his  neighbour  wrong  thrust  him  away, 
saying.  Who  made  thee  a  ruler  and  a  judge  over  us?  Wouldst  thou  kill 
me,  as  thou  killedst  the  Egyptian  yesterday }  And  Moses  fled  at  this  say- 
ing, and  became  a  sojourner  in  the  land  of  Midian,  where  he  begat  two  sons. 
And  when  forty  years  were  fulfilled,  an  angel  appeared  to  him  in  the  wilder- 
ness of  mount  Sinai,  in  a  flame  of  fire  in  a  bush.  And  when  Moses  saw  it, 
he  wondered  at  the  sight :  and  as  he  drew  near  to  behold,  there  came  a  voice 
of  the  Lord,  I  am  the  God  of  thy  fathers,  the  God  of  Abraham,  and  of 
Isaac,  and  of  Jacob.  And  Moses  trembled,  and  durst  not  behold.  And 
the  Lord  said  unto  him,  Loose  the  shoes  from  thy  feet :  for  the  place 
whereon  thou  standest  is  holy  ground.  I  have  surely  seen  the  affliction  of 
my  people  which  is  in  Egypt,  and  have  heard  their  groaning,  and  I  am  come 
down  to  deliver  them :  and  now  come,  I  will  send  thee  into  Egypt.  This 
Moses  whom  they  refused,  saying.  Who  made  thee  a  ruler  and  a  judge.'' 
him  hath  God  sent  to  be  both  a  ruler  and  a  deliverer  with  the  hand  of  the 
angel  which  appeared  to  him  in  the  bush.  This  man  led  them  forth,  hav- 
ing wrought  wonders  and  signs  in  Egypt,  and  in  the  Red  sea,  and  in  the 
wilderness  forty  years.  This  is  that  Moses,  which  said  unto  the  children  of 
Israel,  A  prophet  shall  God  raise  up  unto  you  from  among  your  brethren, 
like  unto  me.  This  is  he  that  was  in  the  church  in  the  wilderness  with  the 
angel  which  spake  to  him  in  the  mount  Sinai,  and  with  our  fathers  :  who 
received  living  oracles  to  give  unto  us  :  to  whom  our  fathers  would  not  be 
obedient,  but  thrust  him  from  them,  and  turned  back  in  their  hearts  unto 
Egypt,  saying  unto  Aaron,  Make  us  gods  which  shall  go  before  us  :  for  as  for 
this  Moses,  which  led  us  forth  out  of  the  land  of  Egypt,  we  wot  not  what  is 
become  of  him.  And  they  made  a  calf  in  those  days,  and  brought  a  sacri- 
fice unto  the  idol,  and  rejoiced  in  the  works  of  their  hands.  But  God  turned, 
and  gave  them  up  to  serve  the  hosts  of  heaven ;  as  it  is  written  in  the  book 
of  the  prophets. 

Did  ye  offer  unto  me  slain  beasts  and  sacrifices 
Forty  years  in  the  wilderness,  O  house  of  Israel  ? 


8o  THE  ACTS.  [VII.  43-53. 

And  ye  took  up  the  tabernacle  of  Moloch, 

And  the  star  of  the  god  Rephan, 

The  figures  which  ye  made  to  worship  them : 

And  I  will  carry  you  away  beyond  Babylon. 
Our  fathers  had  the  tabernacle  of  the  testimony  in  the  wilderness,  even  as 
he  appointed  who  spake  unto  Moses,  that  he  should  make  it  according  to 
the  figure  that  he  had  seen.  Which  also  our  fathers,  in  their  turn,  brought 
in  with  Joshua  when  they  entered  on  the  possession  of  the  nations,  which 
God  thrust  out  before  the  face  of  our  fathers,  unto  the  days  of  David  ;  who 
found  favour  in  the  sight  of  God,  and  asked  to  find  a  habitation  for  the  God 
of  Jacob.  But  Solomon  built  him  a  house.  Howbeit  the  Most  High 
dwelleth  not  in  /^ww^j- made  with  hands;  as  saith  the  prophet, 

The  heaven  is  my  throne, 

And  the  earth  the  footstool  of  my  feet : 

What  manner  of  house  will  ye  build  me  .''  saith  the  Lord  : 

Or  what  is  the  place  of  my  rest .'' 

Did  not  my  hand  make  all  these  things  ? 
Ye  stiffnecked  and  uncircumcised  in  heart  and  ears,  ye  do  alvvays  resist 
the  Holy  Ghost :  as  your  fathers  did,  so  do  ye.  Which  of  the  prophets 
did  not  your  fathers  persecute  .^  and  they  killed  them  which  shewed  Ijefore 
of  the  coming  of  the  Righteous  One;  of  whom  ye  have  now  become  be- 
trayers and  murderers ;  ye  who  received  the  law  as  it  was  ordained  by 
angels,  and  kept  it  not. 

The  high  priest,  as  president  of  the  Council,  put  the 
question  to  Stephen,  whether  the  charges  preferred 
against  him  were  correct  (i).  His  answer,  briefly  sum- 
marized, was  as  follows :  I  am  neither  a  blasphemer  of 
God,  nor  of  Moses  and  the  Law  given  through  him,  nor 
of  the  temple.  On  the  contrary,  I  acknowledge  the  God 
of  our  fathers  as  my  God  (vers.  2-16),  Moses  as  the  law- 
giver and  mediator  of  the  covenant  made  by  God  with 
our  fathers  (vers.  17-43),  and  the  temple  as  the  place  of 
the  special  manifestation  of  God's  grace  and  glory  for  the 
time  of  the  preparation  (vers.  44-50).  Hence  my  stand- 
ing here  before  you,  charged  with  blasphemy,  is  not 
owing  to  any  criminal  conduct  of  mine,  but  solely  to 
your  wickedness,  since,  following  the  bad  example  of 
your  fathers  at  the  time  of  Joseph  (9),  Moses  (35),  and 


VII.  2-1 6.]  THE  DEFENCE  OF  STEPHEN.  8 1 

the  prophets  (52),  you  prove  yourselves  the  obstinate 
opponents  of  God's  servants  and  messengers,  rejecting 
Christ  and  His  Gospel.  This  charge  against  them  he 
makes  good  by  giving  a  brief,  but  vivid,  survey  of  the 
history  of  Israel  in  its  leading  and  pertinent  features. 

In  the  first  place,  he  speaks  of  the  patriarcJis,  in  par- 
ticular of  Abraham,  the  ancestor  of  the  Jewish  people, 
how  God  called  him  in  Mesopotamia  (2)  to  go,  under 
divine  guidance,  to  a  country  entirely  unknown  to  him 
(3),  and  how  thus  he  finally  settled  in  Palestine  (4), 
though  God  did  not  as  yet  give  him  any  part  of  this 
country  for  his  own  possession,  but  only  promised  it  to 
his  descendants,  of  whom  he  did  not  even  have  any 
human  prospect  (5).  And  also  these  descendants  should 
first,  for  about  400  years,  live  in  a  foreign  country,  Egypt, 
and  there  be  maltreated  as  slaves,  thus  growing  up  into 
a  people  in  strict  separation  from  heathen  nations  (6), 
and  then  be  delivered  and  brought  into  the  promised 
land,  there  to  serve  the  Lord  as  His  chosen  people  (7). 
For  a  sign  and  seal  of  the  covenant  thus  made  by  God 
with  Abraham  as  the  ancestor  and  representative  of  the 
people  God  instituted  circumcision  (8).  Among  the 
children  of  Abraham's  grandson,  however,  there  already 
manifested  itself  the  selfish,  envious,  and  rebellious  nature 
of  the  nation,  which  prompted  the  brothers  of  Joseph  to 
sell  him  as  a  slave,  whilst  God,  by  giving  him  extraordi- 
nary wisdom,  made  him  the  favorite  of  Pharao  and  the 
second  man  in  the  kingdom  of  Egypt  (9  sq.) ;  and  thus 
he  became  the  instrument  of  God  to  bring  his  father's 
family  into  that  foreign  country  where  they  were  to  be- 
come a  people  (11-14).  Jacob  and  his  sons,  indeed,  died 
in  this  foreign  country  (15) ;  but  they  were  buried  in  the 
land  of  promise,  as  a  proof  of  their  faith  in  the  promise 
of  the  future  possession  of  this  land  by  their  seed  (16). 
6 


82  THE  ACTS.  [VII.  17-24. 

This  God  of  the  patriarchs  and  their  descendants  Stephen 
recognizes  and  believes  in,  and  hence  cannot  be  charged 
with  blaspheming  Him;  but  his  opponents  ought  to  see 
that  their  conduct  toward  Jesus  and  His  disciples  is  but 
an  imitation  of  the  bad  traits  of  the  patriarchs. 

In  the  second  place,  Stephen  speaks  of  Jlloscs  whom 
God  raised  up  at  the  very  time  when  the  promise  given 
to  Abraham  was  to  be  fulfilled.  The  descendants  of 
Jacob  had  now  become  a  people,  and  a  king  of  a  new 
dynasty,  who  did  not  or  would  not  know  anything  about 
Joseph  and  what  he  had  done  for  Egypt,  was  ruling  the 
country.  Fearing  the  foreign  nation  in  the  midst  of  his 
country,  he  tried,  by  cunning  and  open  violence,  to 
weaken  them  in  number,  power,  and  courage,  and  at  last 
even  compelled  them  to  expose  their  own  infants  (17-19). 
Then  Moses  was  born.  Being  an  exceedingly  fair  child, 
his  parents  the  more  desired  to  save  him  and  managed  to 
hide  him  for  a  quarter  of  a  year  (20) ;  but  at  last  they 
were  compelled  to  obey,  in  part,  the  cruel  decree  of  the 
king.  God,  however,  so  ordered  it  that  the  king's  own 
daughter  became  the  boy's  foster-mother  (21);  and  thus 
he  received  an  education,  among  a  people  even  at  that 
time  eminent  in  wisdom  and  learning,  which  afterwards 
qualified  him  in  the  hands  of  God  to  become  the  power- 
ful leader  in  word  and  deed  that  history  shows  him  to 
have  been  (22).  At  the  age  of  forty  he,  a  member  of 
the  royal  family,  concluded  to  visit  his  people,  the  hated 
and  maltreated  Israelites — a  proof  that  his  Egyptian 
royal  education  had  not  made  him  unfaithful  to  his 
people  and  the  promises  given  them  (23  ;  comp.  Heb.  xi. 
24  sqq.).  His  unexpected  courageous  defence  of  an 
abused  Israelite,  violent  and  unlawful,  and  consequently 
sinful,  as  it  was,  ought  yet  to  have  directed  the  attention 
of  his  people  to  him  as  the  probable  divinely-sent  deliv- 


VII.  24-39-]  THE  DEFENCE  OF  STEPHEN.  83 

erer  ;  but  here  already  we  meet  the  obtuseness  and 
bhndness  of  the  people  over  against  the  government  and 
manifestation  of  God  (24  sq.).  Moses  had  even  to  suffer 
the  sad  experience  that  his  attempt  on  the  next  day 
amicably  to  mediate  between  two  Israelites  of  whose 
quarrel  he  became  an  unexpected  witness  (26)  was  un- 
gratefully and  disdainfully  resented  by  the  main  offender  ; 
and  this  at  least  with  the  silent  consent  of  the  people 
(27  sq.).  This  had  to  convince  him  that  his  well-meant 
plans  of  delivering  the  people  were  at  least  premature. 
Hence  he  fled  from  the  vengeance  of  the  suspicious  king 
into  the  country  of  the  Midianites,  where  he  lived  as  a 
stranger  and  founded  a  family  (29).  Again,  after  forty 
years,  in  the  desert  surrounding  Mount  Sinai  the  Lord 
Himself  appeared  to  him,  in  the  form  of  an  angel,  but  in 
the  majesty  of  the  Holy  One  (30),  announcing  Himself 
as  the  God  of  the  patriarchs,  whose  self-revelation  is  to 
be  treated  with  the  utmost  reverence  by  every  creature, 
especially  by  sinful  man  (31  sqq.),  and  who  now  was 
about  to  end  the  misery  of  His  people,  and  this  by  this 
very  Moses  after  a  probation  of  many  years  had  humbled 
his  self-will  and  chastened  his  manly  courage  (34).  Thus 
that  very  man  whom  the  Jews  would  not  recognize  as 
ruler  and  judge  was  now  by  God  appointed  and  commis- 
sioned as  the  xwX&x  and  deliverer  o{  the  people,  God  Him- 
self being  his  guide  and  strength,  so  that  he  could,  by 
many  miraculous  deeds,  lead  the  people  out  of  Egypt 
and  through  the  Red  Sea  and  the  desert  (35  sq.).  He 
was  also  the  one  that  gave  expression  to  that  remarkable 
prophecy  concerning  the  great  Prophet  (37).  Moreover, 
he  was  the  mediator  between  God  and  the  people  when 
the  Law  was  given  on  Mount  Sinai  (38).  And  yet  Moses 
had  to  experience  the  disobedience  and  ingratitude  of 
the  people  who  in  their  hearts  could  not  and  would  not 


84  THE  ACTS.  [vii.  39-47. 

altogether  renounce  Egyptian  idolatry  (39),  but  com- 
pelled weak  Aaron,  during  the  forty  days'  stay  of  Moses 
on  the  mount,  to  make  for  them  a  golden  calf  that,  as 
a  symbol  of  God  and  a  substitute  for  Moses,  their  dis- 
appeared leader,  should  be  their  guide  and  mediator 
(40  sq.).  This,  of  course,  could  not  but  rouse  the  holy 
anger  of  God  who  permitted  them  to  fall  into  gross 
idolatry  ;  and  this  idolatry  they  practised  to  such  an  ex- 
tent that  the  services  at  .the  sanctuary  were  not  worth 
mentioning  since  with  the  mass  of  the  people  they  were 
merely  ofificial  and  perfunctory.  But  this  was  simply  a 
sample  of  their  rebellious  conduct  that  finally  compelled 
God  to  expel  them  from  the  land  of  promise  (42  sq.). 
And  the  both  natural  and  spiritual  descendants  of  this 
people  were  the  opponents  of  Stephen.  Such  was  the 
conduct  of  the  fathers  at  the  time  of  Moses,  and  such 
was  the  conduct  of  their  children  at  the  time  of  Stephen, 
whom  they  were  trying  as  a  blasphemer  of  Moses  and 
the  Law  given  through  him  ! 

And  as  Stephen  recognized  Moses  as  the  mediator  of 
the  divine  Law,  so  in  the  third  place  he  also  took  the 
correct  position  with  regard  to  the  temple.  God  Him- 
self had  commanded  Moses,  soon  after  the  departure 
from  Egypt,  to  make  a  sanctuary,  the  tabernacle  (44). 
This  tabernacle  those  that  under  Joshua  took  possession 
of  the  promised  land  received  as  a  sacred  inheritance 
from  their  fathers,  and  took  it  with  them  ;  and  thus  it 
was  the  sanctuary  of  the  people  up  to  the  time  of  David 
(45).  He,  in  grateful  confidence  in  the  grace  of  God  that 
he  had  so  richly  enjoyed,  asked  for  the  further  grace  of 
being  permitted  to  build,  instead  of  the  holy  tent,  an 
immovable  habitation  as  the  meeting-place  of  the  Lord 
and  His  people  (46).  But  not  he  was  to  do  it  ;  it  was 
rather  left  to  his  son  Solomon,  a  type  of  Christ  in  this 


VII.  48-53-]  THE  DEFENCE  OF  STEPHEN.  85 

respect  (47).  This,  however,  was  not  done  in  the  sense 
of  the  Jews,  as  if  the  Almighty  and  Omnipotent  Creator 
and  Ruler  of  the  Universe  would  bind  His  grace,  not 
only  in  a  manner  during  the  time  of  preparation,  but 
forever,  to  a  building  erected  by  men  (48-50).  Thus  also 
Stephen's  position  with  regard  to  the  temple,  and  not  that 
of  his  opponents,  was  the  correct  one. 

And  now,  after  having  purged  himself,  at  least  before 
any  just  and  impartial  judge,  of  all  the  charges  of  his 
enemies,  Stephen  openly  takes  the  offensive,  telling  them 
in  the  most  unmistakable  terms,  who  is  to  blame  for 
their  hostile  attitude  towards  him.  Obstinate  opposition 
to  the  Holy  Spirit,  and  consequently  a  heart  dominated 
and  polluted  by  wilful  sin,  and  a  total  lack  of  spiritual 
understanding,  a  condition  that  one  would  look  for  in 
heathens  only,  characterized  them,  as  it  did  their  ancestors 
before  them  (51).  Hence,  as  the  fathers  in  former  days 
persecuted  and  slew  the  messengers  of  the  Lord,  so  now 
their  descendants  have  even  had  the  Messiah  put  to  death 
as  a  criminal  and  are  persecuting  His  servants  (52).  And 
thereby  the  Jewish  people  have  shown  most  clearly  that 
they  are  the  transgressors  of  the  Law  ;  for  this  very  Law 
was  to  lead  them  to  Christ,  and  even  prophesied  concern- 
ing Him,  not  only  by  its  many  typical  ordinances,  but 
also  in  express  words.  (Comp.  37.)  Hence,  they  ought 
surely  to  be  the  last  persons  to  charge  a  faithful  servant 
of  Christ  with  contempt  of  the  Law  (53). 

Ver.  I.  These  things.  (Comp.  vi.  11  sqq.)  The  very 
form  of  the  question  in  the  original  implies  a  lurking  and 
hostile  spirit,  not  at  all  proper  for  a  judge,  who  ought  to 
be  fair  and  impartial  even  to  the  greatest  criminal. — 
Ver.  2.  Brethren.  All  those  present.  (Comp.  ii.  29.) 
Fathers.  The  members  of  the  Council.  .  (Comp.  xxii.  i.) 
Hearken.     To   something   important.     They   were    not 


86  THE  ACTS.  [vii.  2-4. 

inclined  to  listen  in  the  proper  spirit  to  anything  he 
would  have  to  say ;  so  he  asks  them  in  the  most  friendly 
way  to  give  attention  to  his  reply.  The  God  of  glory. 
Who  reveals  His  majesty  not  simply  among  his  angels 
(Is.  vi.  I  sqq.),  but  also  among  men  (Ex.  xxiv.  16  sq.). 
Glory,  or  majesty,  is  in  the  most  eminent  sense 
the  possession  and  attribute  of  God ;  and  we  know  of 
it  only  as  He  reveals  it.  All  other  glory  and  majesty 
is  only  a  faint  image  of  God's,  even  that  of  the  most 
mighty  monarchs  and  conquerors  ;  and  they  owe  it  to 
Him  as  His  representatives  or  instruments.  (Compare 
also  I  Cor.  ii.  8  ;  James  ii.  i.)  Before  he  dwelt  in  Haran. 
Hence  the  removal  from  Ur  of  the  Chaldees  was  already 
the  work  of  God  (comp.  Gen.  xv.  7 ;  Neh.  ix.  7),  and  God 
appeared  to  Abraham  twice  calling  him  out  of  his  idol- 
atrous surroundings  (Josh.  xxiv.  2,  14;  comp.  Gen.  xxxi. 
30,  34 ;  XXXV.  2-4,  where  we  are  told  that  in  the  days  of 
Abraham's  grandson  Jacob  idolatry  was  practised  in  the 
former  home  and  by  the  nearest  relatives  of  the  family). 
— Ver.  3.  Which  I  shall  shew  thee.  (Comp.  Hcb.  xi.  8.) 
Abraham's  faith  was  to  be  tried  and  exercised  by  this 
indefinite  direction.  (Comp.  Gen.  xii.  i.) — Ver.  4.  When 
his  father  was  dead.  This  statement  seems  to  conflict 
with  those  found  in  Genesis  ;  for  according  to  Gen.  xi.  26 
Terah  would  seem  to  have  been  70  years  old  when 
Abraham  was  born  to  him,  and  according  to  Gen.  xi.  32 
he  attained  the  age  of  205  years ;  now,  since  Abraham 
was  75  years  old  when  he  removed  to  Canaan  (Gen.  xii. 
4),  Terah  seems  to  have  lived  60  years  yet  after  this 
removal.  Some  have  tried  to  obviate  this  difficulty  by 
assuming  that  the  death  of  Terah  meant  here  was  spiritual, 
namely,  his  complete  falling  away  into  idolatry  and 
obstinate  perseverance  in  it.  It  ought,  however,  to  be 
observed  that  it  is  not  absolutely  necessary  to  understand 


VII.  4-8.]  THE  DEFENCE  OF  STEPHEN.  87 

Gen.  xi.  26  as  saying  that  Abraham  was  the  oldest  son  of 
Terah  ;  he  could  have  been  the  youngest,  born  many 
years  after  his  oldest  brother,  and  be  mentioned  first 
solely  because  he  was  destined  to  occupy  the  most  prom- 
inent position  in  the  family ;  and  this  assumption  seems 
to  be  favored  by  the  fact  that  Abraham's  son  Isaac  mar- 
ried, not  the  daughter,  but  the  grand-daughter,  of  Nahor, 
Abraham's  brother,  which  would  be  entirely  natural  if 
Nahor  had  been  Abraham's  senior  by  a  good  many,  per- 
haps sixty,  years  (Gen.  xxiv.  24).  Furthermore,  the 
Samaritan  Pentateuch,  a  recension  of  the  Hebrew  text 
of  the  books  of  Moses  in  use  with  the  Samaritans  (40-50 
families  extant  still  at  Nabulus,  the  ancient  Shechem, 
with  a  high  priest  of  their  own),  gives  In  Gen.  xi.  32,  not 
205,  but  145  years  as  the  age  of  Terah  ;  and  Philo,  the 
celebrated  Jewish  contemporary  of  Christ,  agrees  with 
the  statement  of  Stephen  in  saying  that  Terah  died  before 
Abraham's  departure. — Ver.  5.  He  gave  him  none  in- 
heritance in  it.  Comp.  Heb.  xi.  9.— Ver.  6.  Comp. 
Gen.  XV.  13  sq.  Four  hundred  years.  Here  only  the 
round  number  is  given,  whilst  Ex.  xii.  40  the  exact 
number,  430  years,  is  stated.  In  Canaan  there  was  no 
room  for  a  second  nation  of  the  size  of  Israel  (Num. 
i.  45  sq.)  to  grow  up  (Gen.  xiii.  6  sq.) ;  moreover,  the 
danger  of  mixing  with  the  idolatrous  and  licentious 
natives  was  very  great.  (Comp.  Gen.  xxxviii.  i  sqq.)  In 
Egypt  there  was  room,  and  no  such  danger.  (Comp.  Gen. 
xlvi.  34.)— Ver.  7.  Judge.  Meant  of  judicial  retribution 
and  punishment.  I.  Emphatic;  I,  the  omnipotent 
Ruler  of  all  nations  and  the  God  of  Israel.  (Comp.  Rom. 
xii.  19.)  And  serve  me  in  this  place.  In  Canaan  ;  an 
amplification  of  Gen.  xv.  14,  and  only  in  form  similar  to 
Ex.  iii.  12. — Ver.  8.  Covenant  of  circumcision.  Cove- 
nant connected  with  circumcision,  entered  into  by  means 


88  THE  ACTS.  [VII.  8-12. 

of,  and  sealed  by,  circumcision  (Gen.  xvii.  9  sqq.),  God 
gave  this  covenant,  taking  the  initiative,  not  on  a  level 
with  Abraham  ;  moreover,  it  was  mere  grace  on  His  side. 
And  so.  In  the  covenant  with  God,  as  the  ancestor  and 
representative  of  the  people  of  God.  Ishmael  was  born 
before  the  covenant  had  been  made  (Gen.  xvi.  i  sqq.). — 
Ver.  9.  Moved  with  jealousy.  Lit.  Iiaving  become  jealous, 
or  envious. — Ver.  10.  Favour.  Some  understand  divine 
favor,  so  that  only  wisdom  would  be  construed  with  be= 
fore  Pharaoh  ;  the  divine  favor  manifested  itself  espe- 
cially in  giving  Joseph  wisdom  before  Pharaoh.  But  it  is 
more  natural  and  probable  \\\z.\.  favor  and  ivisdoui  before 
Pharaoh  belong  together  (comp.  Gen.  xxxix.  21),  though 
it  must  be  admitted  that  we  should  expect  the  order  to 
be  reversed,  wisdom  ajid  favor,  the  latter  being  the  con- 
sequence of  the  former.  Yet,  the  favor  of  Pharaoh  can 
also  be  conceived  of  as  making  it  possible  for  Joseph  to 
show  his  li'isdom,  as  the  ruler  of  the  country.  Wisdom 
preceded,  and  caused,  the  favor,  viz.  wisdom  in  interpret- 
ing Pharaoh's  dreams  ;  and  wisdom /(9//(?7C'r^/,  ?iV\d  Justified 
and  retained,  the  favor,  viz.  wisdom  in  governing  the 
country.  And  the  latter  wisdom  is  meant  here.  But 
both,  favor  and  wisdom,  were  a  gracious  gift  of  God. 
Governor,  etc.  Joseph  was  the  Grand  Vizier,  or  Prime 
Minister,  of  Pharaoh,  his  chief  servant  whom  all  other 
servants  had  to  obey,  both  those  in  the  country  and  those 
at  the  court  (Gen.  xli.  39  sqq.).  And  all  his  house. 
Comp.  the  Prankish  title  Major  Domus,  designating  a 
similar  dignity.— Ver.  12.  In  Egypt.  Lit.  into  Egypt  ; 
hence  this  adverbial  phrase  belongs  grammatically  to  he 
sent  forth,  though  it  has  to  be  supplied  after  there  was 
corn  in  the  form,  in  Egypt.  As  far  as  position  is  con- 
cerned, it  can  be  construed  either  way,  and  as  regards  the 
sense  it  would  have  to  be  supplied  in  the  second  clause  if 


VII.  i2-i6.]  THE  DEFENCE  OF  STEPHEN.  89 

it  were  not  there  ;  and  as  it  is  to  be  put  only  once,  it  is 
construed  with  the  second  clause.  "  Egypt  was  the  great 
corn-growing  country  of  the  old  world.  In  later  times  it 
became  the  principal  granary  of  Rome.  (See  Acts  xxvii. 
6_38.)"  {Pop.  Com) — Ver.  13.  Was  made  known.  Lit. 
became  knozvn  ergain,  was  recognized.  Race.  Family, 
nation.  The  name  Joseph  is  repeated  instead  of  using 
the  pronoun  his  in  the  second  place,  indicating  his  im- 
portance and  dignity. — Ver.  14.  Three  score  and  fifteen 
souls.  Lit.,  In  75  souls,  viz.  consisting  in,  or  of,  so  many 
souls.  Li  Gen.  xlvi.  27,  only  70  souls  are  counted,  adding 
to  the  66  mentioned  in  the  preceding  verse  not  only  the 
two  sons  of  Joseph,  but  also  the  latter  and  Jacob  himself. 
Ex.  i.  5  and  Deut.  x.  22  we  find  the  same  statement. 
But  in  the  first  two  passages  the  Greek  Septuagint  trans- 
lation has  75  instead  of  70,  having  added  in  Gen.  xlvi. 
20,  from  Num.  xxvi.  29,  35  sq.,  three  grandsons  and  two 
great-grandsons  of  Joseph  ;  and  this  translation,  much 
used  at  the  time  among  the  Jews,  Stephen  here  follows. 
— Ver.  16.  And  they  were  carried  over.  Namely,  Jacob 
and  our  fathers.  According  to  a  Jewish  tradition,  wit- 
nessed to  also  by  the  Church  Father  Jerome,  not  only 
Joseph  was  buried  at  Shechem  (Gen.  1.  25  sq. ;  Josh, 
xxiv.  32),  but  also  his  brothers ;  and  thus  all  the  sons  of 
Jacob,  together  with  their  father,  were  buried  in  Canaan, 
the  latter,  to  be  sure,  not  at  Shechem,  but  at  Hebron  in 
the  cave  of  Machpelah  (Gen.  1.  12  sq.).  For  the  sake  of 
brevity  here  only  that  burial-place  is  mentioned  where 
the  majority  were  buried  according  to  the  above-named 
tradition.  Some,  however,  refer  the  words,  (^//^^ ///^j/ w^r^ 
carried  over,  etc.,  only  to  our  fathers  ;  but  then  we  should 
expect  in  the  original  a  pronoun  answering  to  our  these, 
or  they,  whilst  the  subject  of  zvere  carried  over,  etc.,  is 
simply  found  in  the  verb.     That  Abraham  bought.     In 


90  THE  ACTS.  [VII.  16-22. 

Gen.  xxxiii.  19  sq.,  we  are  told  that  Jacob  bought  this 
place  of  the  children  of  Hamor,  Shechem's  father,  to 
erect  an  altar  there ;  but  that  does  not  preclude  the 
statement  of  our  text,  as  Jacob's  grandfather  Abraham 
may  previously  have  bought  the  same  place  for  the  very 
purpose  (comp.  Gen.  xii.  6  sq.),  the  Canaanites  afterwards 
unjustly  again  taking  possession  of  it.  (Comp.  Gen.  xxvi. 
15  sqq.)  Nor  is  the  recurrence  of  the  same  names  un- 
common, especially  in  noble  families,  as  ancient  and 
modern  history  shows. — Ver.  17.  As.  Lit.  in  proportion 
as  :  the  two  facts  went  together,  viz.  the  drawing  nigh  of 
the  promise  and  the  growing  of  the  people,  and  this  pro- 
portionally. Vouchsafed.  Conceded,  promised,  pledged. 
— Ver,  19.  Dealt  subtilly.  Used  craft,  cunning.  Evil 
entreated  them,  etc.  Maltreated  them  in  order  to  force 
them  to  cast  out  their  babes.  To  the  end  they  might 
not  live.  Lit.,  not  be  preserved  alive,  so  as  to  prevent  the 
increase  of  the  people. — Ver.  20.  Season.  Peculiar  time 
of  affliction  and  oppression.  The  Greek  word  used  here 
always  denotes  time  in  its  quality,  proper  or  improper, 
good  or  bad  {kairos).  Exceeding  fair.  Lit.  fair  unto 
God,  even  in  His  judgment.  (Comp.  2  Cor.  x.  4;  Gen.  x. 
9.)  The  beauty  of  Moses  (comp.  Ex.  ii.  2  ;  Heb.  xi.  23) 
is  also  mentioned  by  the  Jewish  writers  Philo  and 
Josephus  ;  the  latter  calls  him  a  boy  divine  in  form,  and  a 
later  Jewish  writer  fair  as  an  angel.  Comp.  Ps.  xlv.  2, 
where  Christ,  the  Prophet  like  unto  Moses  (37),  is  praised 
in  the  same  way. — Ver.  22.  All  the  wisdom  of  the 
Egyptians.  Embracing  mainly  natural  sciences,  includ- 
ing magic,  astronomy,  medicine,  and  mathematics,  culti- 
vated especially  by  the  priests.  This  statement  concern- 
ing the  instruction  of  Moses  is  taken  from  tradition, 
which  here,  as  in  other  cases,  in  the  main  was  true  and 
reliable.     (Comp.  Ex.  ii.  i-io.)— Ver.  23.  Wellnigh  forty 


vn.  23-30.]  THE  DEFENCE  OF  STEPHEN.  91 

years  old.  Lit.  as  a  time  of  forty  years  was  being  com- 
pleted for  him.  This  definite  statement  is  again  taken 
from  tradition  (comp.  Ex,  ii.  11),  according  to  which 
Moses'  life  is  divided  into  three  periods  of  equal  length  : 
forty  years  at  the  court  of  Pharaoh,  forty  years  in  Midian, 
and  forty  years  at  the  head  of  the  people.  It  came  into 
his  heart.  It  occurred  to  him.  To  visit.  They  lived  in 
a  different  part  of  the  country  (Gen.  xlvii.  1 1  ;  comp. 
xlvi.  34).  His  brethren.  So  he  regarded  them,  notwith- 
standing their  poor  and  oppressed  condition. — Ver.  24. 
Comp.  Ex.  ii.  11  sq.  Was  oppressed.  Lit.  -was  being 
oppressed. — Ver.  25,  By  his  hand.  Can  here  be  under- 
stood literally;  but  comp.  v.  12.  How  that.  That. 
Was  giving.  Already  now,  this  act  being,  in  his  opinion, 
the  beginning  of  this  deliverance. — Ver.  26.  Comp.  Ex. 
ii.  13  sq.  He  appeared.  All  at  once,  unexpectedly. 
Strove.  Fought,  quarrelled.  Would  have  set  them  at  one 
again.  Lit.  lie  tried  to  reeojicile  them  unto  peaee,  i.  e.  so 
that  they  might  be  at  peace  with  each  other.  Sirs.  Lit. 
men.  (Comp.  ii.  29.) — Ver.  28.  Wouldest  thou,  etc.  I 
hope  thou  art  not  determined,  etc.  Thou  and  kill 
both  are  emphatic :  thoiL  certainly  art  not  the  man 
that  has  a  right  to  kill  me. — Ver.  29.  Comp.  Ex.  ii. 
15  sqq.  At  this  saying.  Lit.  in  this  ivord ;  in  it  he 
found  the  reason  for  fleeing,  since  it  showed  him  what 
he  had  to  expect  in  case  the  king  should  hear  of  it, 
namely,  no  rallying  of  the  people  of  Israel  around  him 
as  their  leader  and  deliverer,  but  rather  opposition  to 
his  leadership  on  the  part  of  some  and  antipathy  on  the 
part  of  the  others. — Ver.  30.  Comp.  Ex.  iii.  i  sqq. 
When  forty  years  were  fulfilled.  Again  taken  from  tra- 
dition. (Comp.  23  ;  but  also  Ex.  vii.  7.)  In  a  flame  of 
fire.  A  symbol  of  His  holiness  that  is  a  devouring  fire 
for  all  His  enemies,  but  also  a  purging  and  purifying  fire 


92  THE  ACTS.  [vn.  30-33. 

for  His  own  people.  (Comp.  Deut.  ix,  3  ;  Isa.  x.  17.) 
The  bu5h  that  burned  with  fire  but  was  not  consumed 
(Ex.  iii.  2)  was  a  symbol  of  Israel  being  cleansed  in  the 
oven  of  oppression  (Deut.  iv.  20)  but  not  destroyed, 
since  the  Lord  Himself  was  in  their  midst.  The  angel 
that  appeared  in  the  burning  bush  was  the  Lord  Him- 
self in  the  form  of  an  angel,  as  He  so  often  appeared  to  the 
patriarchs  (e.g.  Gen.  xxii.  11  sqq. ;  comp.  xlviii.  15  sq.). 
He  is  called  the  Lord  (Ex.  iii.  4  sqq.),  and  speaks  and 
acts  as  God  Himself.  These  revelations  of  God  as  the 
Angel  of  the  Lord  are  anticipations  and  promises  of  the 
self-manifestation  and  incarnation  of  God  in  Jesus  the 
Christ.  The  temporary  form  and  appearance  of  the  Old 
Testament  has  given  way  to  the  eternal  reality  and 
essence  of  the  New  Testament.  What  there  was  the  form 
of  an  angel,  a  being  above  man  and  hence  in  a  manner 
foreign  to  him,  is  here  man  himself,  the  true  God-man,  Ln- 
manuel,  God-with-us. — Ver.  32.  Durst  not.  Dared  not. 
Sinful  man  instinctively  dreads  the  presence  and  immediate 
revelation  of  the  holy  God,  conscious  of  having  deserved 
death  (Gen.  iii  8;  xvi.  13;  Judges  xiii.  22). — Ver.  33. 
Loose  the  shoes  from  thy  feet.  "  It  was,  and  is  still,  in 
the  East  a  mark  of  reverence  to  take  off  the  shoes  or 
sandals  in  the  presence  of  a  superior.  The  manifestation 
of  the  Deity  made  the  space  round  the  bush  holy  ground. 
In  our  own  time,  the  Mohammedans  always  enter  their 
mosques  barefoot.  It  was  a  maxim  among  the 
Pythagoreans,  that  those  conducting  sacrifice  and  wor- 
ship should  be  without  shoes  or  sandals  on  their  feet. 
In  the  holy  places  on  Mount  Gerizim  at  the  present 
time,  the  Samaritans  minister  and  worship  with  bare 
feet."  {Pop.  Couiin.)  Also  the  priests  of  the  Old  Testa- 
ment wore  no  shoes  or  sandals  when  ofificiating  at  the 
sanctuary    (comp.   Ex.    xxix.    20;    Lev.   viii.  23).    Com- 


VII.  34-38-]  THE  DEFENCE  OF  STEPHEN.  93 

pare  also  Josh.  v.  15. — Ver.  34.  I  have  surely  seen.  Lit. 
having  seen  I  have  seen,  or,  seeing  I  have  seen,  or,  seeji, 
yea  seen  I  have ;  an  imitation  of  Hebrew  emphatic  ex- 
pression, first  found  in  the  Septuagint  translation  (e.  g. 
Ex.  iii.  7) ;  though  this  very  same  expression  occurs  in 
later  Greek,  and  similar  emphatic  phrases  are  found  in 
other  Greek  writers.  God  sees  everything,  even  when 
seemingly  He  pays  no  attention — a  great  consolation, 
and  an  earnest  warning.  Am  come  down.  Like  have 
seen,  and  Jiave  Jiearel,  an  anthropomorphic  expression,, 
speaking  of  God  in  a  human  way,  this  being,  in  fact,  the 
only  way  we  can  speak  of  Him  in  a  popular  manner,  in- 
telligible to  the  plainest  understanding.  God  is  said  to 
come  doivn,  viz.  from  His  throne  in  heaven,  when  He 
begins  a  certain  work  or  activity  on  earth,  interferes  in 
a  matter  that  so  far  He  had  permitted  to  run  its  course. 
— Ver.  35, -This.  Emphatic.  (Comp.  36,  37,  38.)  He, 
and  nobody  else.  Ruler  and  judge  in  olden  times  as  a 
rule  was  the  same  person,  as  still  is  the  case  in  despotic 
government  and  uncultured  nations.  God  made  Moses 
what  they,  i.  e.  that  evil-doer  (27)  and  those  that  directly 
or  indirectly  sided  with  him,  did  not  want  him  to  be,  a 
ruler  2l\\^  judge  ;  but  more  than  that,  also  the  deliverer 
of  his  people,  and  in  so  far  a  type  of  Christ,  the  Deliverer 
in  the  most  eminent  and  perfect  sense.  With  the  hand 
of  the  angel.  Being  in  connection  and  union  with  the 
protective  power  and  guidance  of  that  uncreated  angel, 
with  God  Himself  in  His  gracious  manifestation.  (Comp. 
30.) — Ver.  36,  Wonders  and  signs.  Comp.  ii.  19. — Ver. 
37.  Comp.  iii.  22.  Moses  hence  was  a  type,  a  personal 
prophecy,  of  Christ,  the  greatest  of  prophets. — Ver.  38. 
Church.  Congregation  of  the  people  of  Israel ;  when  the 
people  were  assembled  in  the  wilderness  for  the  purpose 
of  having   the   Law  promulgated  to  them,   Moses  was 


94  THE  ACTS.  [vii.  38-41. 

with  the  angel,  communed,  conversed,  had  intercourse 
with  Him  (Ex.  xix.  i  sqq.  ;  comp.  Num.  xii.  6-8);  and 
at  the  same  time  he  was,  communed  and  conversed, 
with  our  fathers,  hence  mediated  between  God  and 
them.  The  angel  is  again  God  Himself  in  His  gracious 
manifestation.  (Comp.  30.)  Living  oracles.  Divine 
utterances  or  commandments,  viz.  the  Law,  that  in  them- 
selves are  good  and  the  way  to  please  God  and  have  life 
spiritual  and  eternal,  but  in  consequence  of  man's  utter 
depravation  after  and  through  the  fall  can  be  a  means  of 
life  only  by  manifesting  to  him  his  spiritual  death  and  the 
impending  danger  of  eternal  death,  and  thus  as  a  tutor 
lead  him  to  Christ  (comp.  Rom.  vii.  10  sqq. ;  Gal.  iii.  24). 
— Ver.  39.  Comp.  Ex.  xxxii.  i  sqq.  Thrust  him  from 
them.  Virtually,  by  acting  as  they  did,  no  more  obey- 
ing him  and  the  divine  Law  given  through  him.  Unto 
Egypt,  Unto  what  they  had  seen  and,  no  doubt,  at 
least  to  some  extent,  imitated  in  Egypt,  idolatry  especially, 
as  explained  by  the  next  verse. — Ver.  40.  Gods.  The 
plural  of  category,  simply  stating  the  class  to  which 
reference  is  had,  without  regard  to  number.  (Comp.  Matt, 
ii.  19  sq.)  Wot.  Know.  What  is  become  of  him.  He 
having  been  away  now  for  forty  days  (Ex.  xxiv.  18). — 
Ver.  41.  A  calf.  In  imitation  of  the  idolized  Egyptian 
steer  Apis.  Idol.  Such  it  was,  though,  as  Ex.  xxxii.  4 
sq.  shows,  it  was  merely  meant  to  be  a  symbol  and  visible 
representation  of  the  true  God,  the  Lord,  who  had  brought 
Israel  out  of  Egypt.  For  it  is  idolatry  not  only  to  wor- 
ship and  deify  another  being  than  the  true  God,  but  also 
to  worship  the  true  God  in  a  way  different  from  that 
which  He  has  commanded.  The  golden  calves  that 
Jeroboam  set  at  Bethel  and  Dan  (i  Kings  xii.  28  sq.) 
were  also  designed  to  be  nothing  else  than  a  representa- 
tion of  the  true  God  whom   Judah  worshipped   in  the 


Vll.  41-43.]  THE  DEFENCE  OF  STEPHEN.  95 

temple  at  Jerusalem.  True,  genuine  worship  requires 
that  we  recognize  and  have  the  true  God,  and  that  we 
worship  Him  in  the  way  prescribed  by  Himself;  where 
either  is  wanting,  true  worship  is  wanting.  That  is  also 
the  meaning  of  the  addition  to  the  first  commandment 
(Ex.  XX.  4 ;  Deut.  v.  8)  ;  and  hence  this  is  simply  such 
an  addition,  and  no  commandment  by  itself.  Works  of 
their  hands.  The  golden  calf  and  what  was  connected 
with  it. — Ver,  42.  Turned.  Acted  differently  from  what 
He  had  done  before,  in  holy  anger  punishing  them  for 
their  wilful  resistance  to  divine  guidance.  An  obstinate, 
wilful  sinner  is  often  punished  by  being  permitted  to  fall 
into  still  more  grievous  sin.  (Comp.  Rom.  i.  21  sqq.) 
Serve  the  hosts  of  heaven.  Worship  as  gods  the  stars 
of  heaven.  Book  of  prophets,  Amos  v.  25  sqq.  Did  ye 
offer,  etc.  The  sacrifices  offered  to  the  Lord  were  not 
worth  mentioning  in  comparison  with  the  idolatry 
practised,  both  as  regards  the  number  of  the  sacrifices 
and  the  spirit  of  the  people.  The  interrogative  particle 
introducing  this  question  in  Greek  presupposes  a  negative 
answer.  House  of  Israel.  Children,  descendants  of  Jacob, 
who  as  ancestor  of  the  people  of  God  is  called  Israel 
(Gen.  xxxii.  28)  ;  hence  the  latter  is  his  honorary  name, 
as  also  that  of  his  descendants.  The  house  of  Israel 
ought  to  have  acted  differently. — Ver.  43.  And  ye  took 
up.  Instead  of  acting  so  that  the  question  in  the  pre- 
ceding verse  could  be  answered  afifirmatively  they  took  up, 
carried  in  procession  from  one  encampment  to  the  other, 
the  tabernacle  of  Moloch,  etc.  Stephen  here  again 
follows  the  Septuagint  translation,  faulty  as  it  seems  to 
be  in  detail,  since  it  gives  in  general  the  sense  of  the 
original  and  proves  what  here  is  to  be  proved.  The 
literal  translation  of  Amos  v.  26  seems  to  be:  "(9;/  the 
contrary,  you  carried''  (along  with  you)  ''the  tabernacle 


96  THE  ACTS.  [VII.  43-46. 

of  your  king''  (idol),  '■'and  the  shrine  of  your  images" 
namely,  "  the  star  of  your  god  "  (the  star  that  you  made 
your  god).  The  idolatry  of  Egypt  was  originally  star 
worship,  especially  of  the  sun  ;  and  the  figure  of  such  an 
idolized  star,  probably  the  sun,  the  Israelites  carried  with 
them  in  a  shrine  or  small  tabernacle,  as  usual  in  Egypt, 
and  worshipped  it.  (Comp.  Ez.  xx.  7  sqq.)  Some  have 
assumed  that  Moloch,  in  the  Septuagint  translation,  means 
the  sun  as  a  supposed  deity,  and  Rcjnphan,  or  Rephan, 
means  the  planet  Saturn  ;  whilst  others  take  both  ex- 
pressions as  simply  different  names  of  Saturn.  Beyond 
Babylon.  This  Stephen,  by  way  of  explanation  (comp. 
Isa.  xxxix.  6),  puts  for  the  original  "  beyond  Damascus." 
What  is  beyond  Babylon  is  also  beyond  Damascus ;  the 
former  is  more  definite,  hence  explanatory. — Ver.  44. 
Tabernacle  of  the  testimony.  Where  God  gives  testi- 
mony concerning  Himself,  reveals  Himself.  This  is  the 
Septuagint  translation  of  the  Hebrew  original  which, 
literally  translated,  means,  tent  of  {an  appointed)  meeting, 
where  God  met  His  people,  revealing  Himself  as  to  His 
will  and  grace,  and  receiving  their  worship,  especially 
sacrifices.  As  he  appointed,  etc.  God  Himself.  (Comp. 
Ex.  XXV.  9,  40.) — Ver.  45.  In  their  turn.  Lit.  having 
received  it  from  their  predecessors,  or  ancestors.  When 
they  entered  on  the  possession,  etc.  Lit.  in  taking  pos- 
session of  (the  country  of)  the  nations,  or  gentiles.  Before 
the  face,  etc.  So  that  they  needed  not  to  see  them  any 
more,  to  their  offence  or  fear  and  danger.  Unto  the 
days  of  David.  Belongs  to  brought  in,  from  which  ex- 
pression is  to  be  supplied  the  idea  and  had,  or  used,  it. — 
Ver.  46.  Comp.  2  Sam.  vii.  i  sqq. ;  Ps.  cxxxii,  i  sqq. 
Habitation.  The  significations  of  this  Greek  word  are, 
tent  or  tabernacle,  quarters,  dwelling,  habitation  ;  here, 
in  contrast  to  tent  (the  Greek  word  in  verse  44  is  of  the 


VII.  46-50.]  THE  DEFENCE  OF  STEPHEN.  97 

same  root :  skene — skenomd),  the  last  signification,  in  the 
special  sense  of  a  firm,  immovable  dwelling,  house,  must 
be  assumed.  The  God  of  Jacob.  That  He  was  to  be 
worshipped  there,  the  Divine  King  of  Israel,  was  the 
motive  of  David.  Jacob  here,  as  often  in  the  Old  Testa- 
ment (Gen.  xlix.  7;  Isa.  xiv.  i,  etc.),  denotes  the  people, 
the  descendants  of  Jacob ;  it  is  more  poetic  than  the 
commoner  name  Israel. — Ver.  47.  But  Solomon.  David 
was  a  man  of  war  and  blood  (i  Kings  v.  3  ;  i  Chron.  xxii. 
7  sqq. ;  xxviii.  2  sqq.),  and  hence  was  not  to  build  the 
temple,  the  typical  embodiment  and  visible  representa- 
tion of  the  kingdom  of  God  which  is  a  kingdom  of  peace 
(Rom.  xiv.  17).  SoloDion  (Hebrew,  SJielonioJi)  means, 
Man,  or  Prince,  of  Peace,  Frederick  (German,  FriedricJi, 
Peaceful  Ruler),  and  in  this  respect  is  a  type  of  Christ 
(comp.  Isa.  ix.  6),  as  David  is  in  conquering  enemies  and 
affliction  and  in  founding  the  kingdom. — Ver.  48.  How= 
belt.  But,  however.  In  houses  made  with  hands.  Lit. 
in  things,  or  something,  Diade  luith  hands.  Saith  the 
prophet.  Isa.  Ixvi.  i  sq.  Comp.  John  iv.  20  sqq. — Ver. 
49.  My  throne.  Lit.  throne  for  me.  The  whole  universe, 
or,  in  Biblical  language,  heaven  and  earth  (comp.  Gen.  i. 
i),  God  fills  with  His  omnipresent  power  and  rule.  What 
manner  of  house,  etc.  No  house  can  be  built,  no  place 
can  be  selected,  that  will  enclose  and  confine  God  and 
His  power  and  grace.  Rest.  Abode,  quiet  majestic 
rule. — Ver.  50.  The  Creator  of  the  universe  cannot  stand 
in  need  of  any  house  that  His  creatures  can  erect  for 
Him.  We  must  never  suppose,  as  the  Jews  did,  that 
when  God  makes  any  local  or  temporary  arrangements 
for  the  sake  of  men,  their  welfare,  education,  etc..  He 
does  so  because  He  must,  and  that  He  is  bound  to  this 
and  binds  His  people  to  it  for  all  time ;  nor  must  we 
suppose  that,  because  the  latter  is  not  the  case,  men  may 


98  THE  ACTS.  [VII.  50-53 

with  impunity  neglect  such  arrangements  as  long  as  in 
the  will  of  God  they  are  to  last. — Ver.  51,  Stiff  necked. 
Not  willing  to  bow  their  necks,  themselves,  to  the  will  of 
God, — obstinate,  stubborn,  headstrong  ;  a  figure  taken 
from  oxen.  Uncircumcised.  Circumcised  only  exter- 
nally, in  their  bodies  ;  which  external,  bodily  circumcision, 
indeed,  was  the  will  and  commandment  of  God  (Gen. 
xvii.  9  sqq.),  but  it  was  to  be  the  means  and  seal,  the 
symbol  and  expression  of  the  internal  circumcision,  the 
cleansing  of  the  heart,  and  without  this  was  of  no  real, 
lasting  benefit.  Heart  and  ears.  These  were  in  their 
natural,  unregenerate  condition,  averse  to  hearing  and 
obeying  the  word  of  God.  The  Jicart  is  mentioned  first, 
because  it  is  the  source  and  cause  of  what  the  ears,  and 
the  other  members,  do  or  omit  to  do.  The  Jieart  here 
also  refers  to  will  and  affections,  the  cars  to  understand- 
ing. Ye  do,  etc.  Ye  is  emphatic  ;  you  are  the  very 
people,  little  as  it  should  be  expected  of  the  people  of 
the  covenant.  Always.  Also  now.  The  Holy  Ghost. 
Not  mere  men,  or  an  evil  spirit  that  would  lead  you 
astray,  but  God  Himself  who  is  intent  upon  your  salva- 
tion. As  your  fathers  did,  etc.  You  are  the  true 
children  of  your  obstinately  disobedient  ancestors,  also 
spiritually.— Ver.  52,  Which  of  the  prophets,  etc.  Proof 
of  the  preceding  clause.  There  was  scarcely  one  of  the 
prophets  whom  your  fathers  did  not  treat  in  this  rebel- 
lious way.  The  Righteous  One.  In  the  highest  sense 
(comp.  iii.  14);  He,  certainly,  did  not  merit  the  treat- 
ment He  received,  having  come  to  obtain  righteousness 
and  salvation  for  all  sinners.  That  His  coming  had  been 
shewed  before,  announced  beforehand,  prophesied,  in- 
creased the  guilt  of  those  that  maltreated  Him  instead 
of  gratefully  and  joyously  receiving  Him.  Of  whom  ye 
have  now,  etc.    Comp.  iii.  13  sqq. — Ver.    53.    As  it  was 


vri.  54,  55.]  THE  STONING  OF  STEPHEN.  99 

ordained  by  angels.  Lit,  in  accordance  zvitJi,  or,  in  con- 
scgucnce  of,  ordinances  or  arrangements  of  angels  ;  angels, 
as  the  accompanying  servants  of  God,  made  the  arrange- 
ments for  the  promulgation  of  the  Law  (comp.  Gal,  iii. 
19  ;  Heb,  ii.  2).  This  also  shows  the  supernatural,  divine, 
character  of  the  Law  ;  and,  being  thus  authenticated,  it 
obligates  the  more.  The  holy  record  of  the  giving  of 
the  Law  In  Ex,  xix.  does  not  expressly  mention  the 
presence  of  angels ;  yet  it  seems  to  be  indicated  by  the 
voice  of  the  trumpet  in  verse  16.  And  Deut,  xxxiii,  2 
tJie  ten  thousands  of  holy  ones  are  doubtless  angels.  In 
consequence  Jewish  tradition  has  always  ascribed  to  the 
angels  an  important  part  in  the  giving  of  the  Law,  mak- 
ing them  the  assistants  and  instruments  of  God  ;  and  the 
New  Testament  in  the  present  passage  and  the  others 
cited  above  sanctions  this  tradition  as  trustworthy. 

(B,)  The  Stoning  of  Stephen. 

54-60.  Now  when  they  heard  these  things,  they  were  cut  to  the  heart, 
and  they  gnashed  on  him  with  their  teeth.  But  he,  being  full  of  the  Holy 
Ghost,  looked  up  stedfastly  into  heaven,  and  saw  the  glory  of  God,  and 
Jesus  standing  on  the  right  hand  of  God,  and  said,  Behold,  I  see  the  heavens 
opened,  and  the  Son  of  man  standing  on  the  right  hand  of  God.  But  they 
cried  out  with  a  loud  voice,  and  stopped  their  ears,  and  rushed  upon  him 
with  one  accord ;  and  they  cast  him  out  of  the  city,  and  stoned  him  ;  and 
the  witnesses  laid  down  their  garments  at  the  feet  of  a  young  man  named 
Saul.  And  they  stoned  Stephen,  calUng  upon  the  Lord,  and  saying.  Lord 
Jesus,  receive  my  spirit.  And  he  kneeled  down,  and  cried  with  a  loud  voice, 
Lord,  lay  not  this  sin  to  their  charge.  And  when  he  had  said  this,  he  fell 
asleep. 

The  solemn  and  severe  charges  of  Stephen,  instead  of 
bringing  the  leaders  of  the  Jews  to  their  senses,  only 
roused  their  anger  to  such  a  degree  that  they  even 
gnashed  their  teeth  at  him  (54),  He,  however,  was 
only  the  more   filled  with  the   gifts    of  the  Holy   Ghost 


lOO  THE  ACTS.  [vii.  54-56. 

(comp.  iv.  8),  so  that,  without  any  fear  of  his  mortal  ene- 
mies, he  could  direct  his  whole  attention  to  heaven  in 
prayer,  where  he  beheld  God  Himself  in  His  majesty,  and 
Jesus,  whom  he  had  so  faithfully  confessed,  ready  to  re- 
ceive him  into  His  kingdom  of  glory  (55).  And  of 
what  thus  to  his  happiness  he  beheld  in  the  spirit,  his 
m9uth  could  not  but  speak,  and  so  again  bear  witness  to 
the  divine  majesty  of  his  exalted  Redeemer  (56).  But 
his  enemies  became  so  infuriated  by  these,  as  they  in  their 
wilful  blindness  imagined,  blasphemous  statements,  that 
in  a  most  tumultuous  way  they  took  the  law  into  their 
own  hands  and  murdered  him,  trying  at  the  same  time  to 
keep  up  the  appearance  of  legality  (57  sq.).  Stephen, 
however,  in  the  continued  torments  of  this  stoning,  com- 
mended his  soul  into  the  hands  of  his  divine  Master  (59), 
and,  as  a  true  disciple  of  His,  uttered  his  last  fervent 
prayer  for  the  eternal  welfare  of  his  murderers  (60). 

Ver.  54.  Were  cut  to  the  heart,  Comp.  v.  33. 
Gnashed  with  their  teeth.  In  fury  and  malice. — Ver.  55. 
Jesus  standing.  Not  sitting  (Matt.  xxvi.  64 ;  Mark 
xvi.  19),  but  ready  to  deliver  His  faithful  disciple  from 
his  murderers.  Standing  denotes  His  love  and  eager- 
ness ;  on  the  right  hand  of  God,  His  omnipotence,  or 
His  possession  and  use  of  divine  power  also  as  man. 
Into  heaven,  or,  perhaps  better,  toivards  Jicavcn,  a  person 
can  look  even  when  in  a  room  (comp.  John  xvii.  i)  ; 
what  Stephen  saw,  he  saw  in  the  spirit,  and  no  one  else 
saw  it. — Ver.  56.  Behold.  As  always,  indicating  and 
ushering  in  something  important  or  unexpected.  I  see. 
With  admiration,  amazement,  and  joy.  Opened.  Per- 
fectly, so  that  I  see  clearly.  The  Son  of  man.  In  an 
eminent  sense,  the  Son  of  man  who  has  no  equal,  "  the 
woman's  seed"  (Gen.  iii.  15)  that  was  to  bruise  the 
serpent's  head,  promised  and  expected  ever  since  the  fall 


VII.  56-59]  THE  STONING  OF  STEPHEN.  lOI 

as  the  Saviour  of  mankind  ;  who  calls  Himself  the  Son 
of  man  because  unspeakable  love  for  fallen  man 
prompted  Him  to  become  such,  being  also,  and  prior  to 
this,  the  essential,  eternal  Son  of  God.  (Comp.  also  Dan. 
vii.  13  sq.)  This  is  the  name  of  Christ  that  only  He 
Himself  uses;  it  occurs  in  the  Gospels  78  times,  or,  not 
counting  the  parallel  passages,  50  times.  (Comp.  Matt, 
viii.  20.)  Stephen  here  uses  that  name  in  evident  allu- 
sion to  a  word  of  Christ  like  Matt.  xxvi.  64,  hence  almost 
as  a  citation.  The  Son  of  man,  our  brother,  on  the  right 
hand  of  6"^^'— what  a  comfort !— Ver.  57.  Cried  out  with 
a  loud  voice.  In  rage  and  fury.  Stopped  their  ears. 
Unwilling  to  hear  more  of  such  blasphemy.  Rushed 
upon  him  with  one  accord.  The  leaders  of  the  people, 
and  the  whole  people  infuriated  by  their  leaders.  (Comp. 
Matt,  xxvii.  20  sqq.)— Ver.  58.  Stoned  him.  In  Jewish 
fashion,  stoning  being  the  favorite  mode  of  capital 
punishment  ;  but  here  it  was  in  violation  of  the  decrees 
of  their  present  government,  they  not  having  any  more 
the  right  of  inflicting  capital  punishment  (Johnxviii.  31). 
Still  they  also  here,  true  to  their  hypocritical  nature 
(comp.  John  xviii.  28  ;  xix.  31),  tried  to  observe  some  ex- 
ternal features  of  their  law,  stoning  Stephen  outside  of 
the  city  (Lev.  xxiv.  14  sqq.),  and  having  the  witnesses 
against  him  (vi.  13)  to  begin  the  execution  and  thus 
prove  their  sincerity  and  certainty  (Deut.  xvii.6sq.).  In 
this  case  the  latter  could  discharge  their,  here  impiously 
arrogated,  duty  so  much  the  more  easily  because  of  the 
willing  services  of  Saul,  a  still  young,  but  fanatically 
zealous  disciple  of  the  Pharisees.  (Comp.  xxii.  20.) — Ver. 
59.  And  they  stoned  Stephen.  A  tragical  repetition  of  a 
clause  of  the  preceding  verse,  rendered  the  more  tragic 
still  by  the  succeeding  words,  calling,  etc.,  i.  e.  who  called 
upon  the  Lord  ;  such  a  man  they  stoned.     Lord  Jesus. 


I02  THE  ACTS.  [vii.  59, 60. 

Whom  he  had  seen  standing  on  the  right  hand  of  God, 
ready  and  able  to  receive  him,  i.  e.  his  soul  or  spirit, 
until  at  the  day  of  resurrection  soul  and  body  would  be 
reunited  for  eternal  happiness.  What  Jesus  not  so  very 
long  ago,  in  extreme  humiliation,  had  asked  His  heavenly 
Father  to  do  as  to  His  spirit  (Luke  xxiii.  46),  He  now, 
in  His  state  of  divine  exaltation,  was  most  fitly  called 
upon  Himself  to  do  with  regard  to  the  spirit  of  His 
faithful  disciple. — Ver.  60.  Kneeled  down.  In  humble 
consciousness  of  his  infinite  subordination  to  Christ,  to 
whom  in  his  sufferings  and  death  he  bore  so  much  re- 
semblance. Cried  with  a  loud  voice.  A  fervent  peti- 
tion, born  of  a  fervent  love.  Lay  not  to  their  charge. 
Lit.  do  not  establish,  retain,  impute;  the  opposite  of  for- 
giving. (Comp.  Luke  xxiii.  34.)  He  fell  asleep.  Christ's 
death  is  never  called  a  sleep,  because  it  was  a  punish- 
ment for  our  sins ;  but  by  it  He  obtained  for  us  that  our 
death  can  be  a  sleep,  and  will  be  such  if  we  in  faith  ac- 
cept the  redemption  and  salvation  acquired  by  His  death. 
Likewise,  Christ  by  His  anguish  in  the  face  of  death 
(Matt.  xxvi.  36  sqq. ;  xxvii.  46),  paying  for  our  sins  the 
penalty  even  of  hell  and  its  terrors,  has  made  it  possible 
that  His  disciples,  like  Stephen,  can  look  with  joy  and 
happiness  into  the  face  of  death  itself,  because  it  now  is 
for  them  the  deliverance  from  the  last  vestiges  of  sin  and 
the  entrance  to  perfect  righteousness  and  happiness. — 
Ch.  viii.  I.  Saul  was  consenting,  etc.  Was  pleased 
with  it,  approved  of  it  ;  that  was  the  state  and  condition 
of  his  mind. 


CHAPTER  VIII. 

(A.)  The  Gospel  in  Samaria. 

1-25.     And  Saul  was  consenting  unto  his  death. 

And  there  arose  on  that  day  a  great  persecution  against  the  church  which 
was  in  Jerusalem ;  and  they  were  all  scattered  abroad  throughout  the  re- 
gions of  Judaea  and  Samaria,  except  the  apostles.  And  devout  men  buried 
Stephen,  and  made  great  lamentation  over  him.  But  Saul  laid  waste  the 
church,  entering  into  every  house,  and  haling  men  and  women  committed 
them  to  prison. 

They  therefore  that  were  scattered  abroad  went  about  preaching  the  word. 
And  Philip  went  down  to  the  city  of  Samaria,  and  proclaimed  unto  them 
the  Christ.  And  the  multitudes  gave  heed  with  one  accord  unto  the  things 
that  were  spoken  by  Philip,  when  they  heard,  and  saw  the  signs  which  he 
did.  For  from  many  of  those  which  had  unclean  spirits,  they  came  out, 
crying  with  a  loud  voice  :  and  many  that  were  palsied,  and  that  were  lame, 
were  healed.     And  there  was  much  joy  in  that  city. 

But  there  was  a  certain  man,  Simon  by  name,  which  beforetime  in  the 
city  used  sorcery,  and  amazed  the  people  of  Samaria,  giving  out  that  him- 
self was  some  great  one  :  to  whom  they  all  gave  heed,  from  the  least  to  the 
greatest,  saying.  This  man  is  that  power  of  God  which  is  called  Great.  And 
they  gave  heed  to  him,  because  that  of  long  time  he  had  amazed  them  with 
his  sorceries.  But  when  they  believed  Philip  preaching  good  tidings  con- 
cerning the  kingdom  of  God  and  the  name  of  Jesus  Christ,  they  were  bap- 
tized, both  men  and  women.  And  Simon  also  himself  believed  :  and  being 
baptized,  he  continued  with  Philip  ;  and  beholding  signs  and  great  miracles 
wrought,  he  was  amazed. 

Now  when  the  apostles  which  were  at  Jerusalem  heard  that  Samaria  had 
received  the  word  of  God,  they  sent  unto  them  Peter  and  John  :  who,  when 
they  were  come  down,  prayed  for  them,  that  they  might  receive  the  Holy 
Ghost :  for  as  yet  he  was  fallen  upon  none  of  them :  only  they  had  been 
baptized  into  the  name  of  the  Lord  Jesus.  Then  laid  they  their  hands  on 
them,  and  they  received  the  Holy  Ghost.  Now  when  Simon  saw  that 
through  the  laying  on  of  the  apostles'  hands  the  Holy  Ghost  was  given,  he 
offered  them  money,  saying.  Give  me  also  this  power,  that  on  whomsoever 

103 


I04  THE  ACTS.  [viii.  i-io. 

I  lay  my  hands,  he  may  receive  the  Holy  Ghost.  But  Peter  said  unto  him, 
Thy  silver  perish  with  thee,  because  thou  hast  thought  to  obtain  the  gift  of 
God  with  money.  Thou  hast  neither  part  nor  lot  in  this  matter  :  for  thy 
heart  is  not  right  before  God.  Repent  therefore  of  this  thy  wickedness, 
and  pray  the  Lord,  if  perhaps  the  thought  of  thy  heart  shall  be  forgiven 
thee.  For  I  see  that  thou  art  in  the  gall  of  bitterness  and  in  the  bond  of  in- 
iquity. And  Simon  answered  and  said,  Pray  ye  for  me  to  the  I-ord,  that 
none  of  the  things  which  ye  have  spoken  come  upon  me. 

They  therefore,  when  they  had  testified  and  spoken  the  word  of  the  Lord, 
returned  to  Jerusalem,  and  preached  the  gospel  to  many  villages  of  the 
Samaritans. 

The  murder  of  Stephen  was  immediately  followed  by  a 
violent  persecution  of  all  the  Christians  in  Jerusalem. 
But  in  the  providence  of  God  this  had  to  accelerate  the 
spreading  of  the  Gospel  in  the  country  surrounding  that 
city,  and  even  to  bring  it  the  sooner  to  Samaria ;  for, 
with  the  exception  of  the  apostles,  who  held  it  to  be 
their  duty  to  stay  at  what  was  then  the  centre  of  the 
Church,  every  one  that  could  avoided  persecution  by 
flight  (i).  Nevertheless  Stephen  did  not  lack  an  honor- 
able burial  (2).  Saul,  however,  the  complacent  witness 
of  Stephen's  stoning,  was  one  of  the  most  passionate 
persecutors  of  the  Christians  (3).  As  a  matter  of  course, 
the  dispersed  Christians  did  not  keep  silent  concerning 
their  faith,  but  spread  the  Gospel  wherever  they  went  (4). 
So  Philip,  one  of  the  seven  assistants  (vi.  5),  came  with 
the  Gospel  of  Jesus  the  Christ  to  the  principal  city  of 
the  Samaritans  (5),  and  with  his  preaching  and  miracu- 
lous deeds  found  willing  hearers  (6),  manifestly  casting 
out  many  unclean  spirits  and  also  healing  many  natural 
diseases  and  ailments  (7),  to  the  great  joy  of  the  people 
(8).  In  the  same  city  there  had  been  for  some  time  a 
certain  Simon,  who,  with  his  real  or  pretended  magical 
powers  and  his  claim  of  being  an  extraordinary  man,  had 
so  astonished  the  people  of  the  country  (9)  that  he  was 
generally  revered  as  the  incarnation  of  an  especially  great 


VIII.  10-23-]       THE  GOSPEL  IN  SAMARIA.— SIMON.  105 

power  of  God  (10) ;  and  this  the  more,  since  he  had  al- 
ready for  a  long  time  carried  on  his  imposition  there  (i  i). 
Nevertheless  the  preaching  of  Philip  found  acceptance 
and  belief,  so  that  persons  of  both  sexes  were  by  baptism 
made  members  of  the  kingdom  of  God  (12).  Upon 
Simon  also  the  undeniable  miraculous  deeds  of  Philip 
made  such  an  impression  that  he  could  not  but  concede 
his  divine  mission,  and  hence,  convinced  in  his  intellect 
though  not  regenerated  in  heart,  was  baptized  and  be- 
came a  constant  companion  of  Philip  (13).  When  the 
apostles  at  Jerusalem  heard  of  this,  the  first  founding  of 
the  Church  in  a  heathen,  or  half-heathen,  country,  they 
regarded  it  their  duty,  as  the  leaders  of  the  primitive 
Church,  to  send  two  of  their  number  to  investigate  and, 
if  possible  and  advisable,  to  sanction  and  strengthen  this 
new  and  important  movement  (14)  ;  and  these,  after 
a  satisfactory  examination,  communicated  to  the  new 
Christians  the  extraordinary  gifts  of  the  Holy  Ghost, 
and  thus  sanctioned  the  work  of  Philip  as  pleasing  to 
their  Lord  (15-17).  And  now  Simon  revealed  his  un- 
changed heart,  offering  money  to  the  apostles  for  the 
power  of  conferring,  as  they  did,  such  wonderful  gifts 
(18  sq.).  But  Peter  with  just  and  holy  severity  rebuked 
this  ungodly,  selfish  spirit,  showing  itself  here  for  the 
first  time,  in  a  similar  way  as  he  had  rebuked  the  hypoc- 
risy of  Ananias  and  Sapphira,  telling  him  that  such  con- 
duct deserved  nothing  but  eternal  perdition  (20),  since  it 
revealed  an  insincere  heart  that  is  in  fundamental  op- 
position to  the  Gospel,  and  hence  is  necessarily  excluded 
from  the  divine  gifts  and  blessings  that  it  offers  and  con- 
fers (21).  He,  therefore,  admonishes  him  to  permit  him- 
self to  be  delivered  from  his  wickedness  by  true  repent- 
ance, and  to  pray  the  Lord  to  pardon  his  impious  design 
(22) ;   though  the  apostle   has   no   great   hopes   in   this 


lo6  THE  ACTS.  [VIII.  1-3, 

respect,  the  bitter  enmity  towards  the  Gospel  in  its  true 
sense  and  the  total  subjection  to  sin,  as  manifested  in 
Simon's  conduct,  making  true  repentance  and  conversion 
a  matter  of  grave  doubt  (23).  Peter's  doubt  was  also 
justified  by  the  reply  of  Simon  :  he  wants  the  apostles, 
as  special  servants  and  favorites  of  God,  to  pray  for  him, 
but  not  that  he  may  become  another  and  a  better  man, 
but  that  the  punishment  threatened  may  not  befall  him 
(24).  After  the  two  apostles  had  fulfilled  their  mission, 
strengthening  the  new  Christians  in  their  faith,  they  re- 
turned to  Jerusalem,  also  on  their  way  home  preaching 
the  Gospel  wherever  an  opportunity  offered  (25). 

Ver.  I.  On  that  day.  The  stoning  of  Stephen  set  the 
example  and  became  the  signal.  They  were  all  scattered. 
In  accordance  with  the  commandment  of  Christ  (Matt. 
X.  23).  All.  Of  course,  must  not  be  strained  ;  this  was  a 
^^w^r^/ dispersion. — Ver.  2.  Devout  men.  Pious  men  who, 
like  formerly  Joseph  of  Arimathaea  and  Nicodemus  (John 
xix.  38  sq.),  were  favorably  disposed  towards  the  Gospel, 
but  had  not  as  yet  had  the  courage  to  embrace  it  openly, 
now,  however,  showed  their  sympathy,  without  any  fear 
of  the  hostile  Jews.  Great  lamentation.  Expressive  of 
the  sense  of  the  loss  sustained  by  the  death  of  this  great 
and  holy  man. — Ver.  3.  Laid  waste.  Ravaged,  devas- 
tated, ruined,  as  much  as  lay  in  him  ;  he  tried  it  and  was 
occupied  with  it  (Imperfect  of  the  Greek  verb).  Haling. 
Dragging  (the  same  root  as  Jiaiil  and  the  German  Jiolen). 
Men  and  women.  Not  even  sparing  the  weaker  sex. 
Committed  them  to  prison.  Most  probably  as  a  com- 
missioner of  the  Council,  treating  the  Christians  as  mani- 
fest transgressors  of  the  Law.  (Comp.  ix.  i  sq.)  The 
houses  which  Saul  entered,  according  to  the  general 
mode  of  expression  used  here,  no  doubt  were  the  dwelling- 
places  of  the  Christians,  and  not,  as  some  suppose,  the 


VIII.  2,-7-]  THE  GOSPEL  IN  SAMARIA,  1 07 

meeting-houses  where  they  came  together  for  worship. 
(Comp.  Rom.  xvi.  5.) — Ver.  4.  Preaching  the  word. 
Comp.  2  Cor.  iv.  13;  Matt.  xii.  34.  Went  about. 
Through  the  countries  whither  they  had  fled. — Ver.  5. 
Philip.  Distinguished  from  the  apostles  who  stayed  at 
Jerusalem  (i),  and  evidently  inferior  to  them  (i4sqq.); 
hence  not  the  apostle  of  that  name  (Matt.  x.  3  ;  John  i. 
43),  but  a  colleague  of  Stephen.  (Comp.  vi.  4  sq. ;  xxi. 
8.)  The  city  of  Samaria,  The  main  city  or  capital,  at 
that  time  Samaria  or  Scbaste,  the  former  being  the  Greek 
form  of  the  original  Hebrew  name  {Shomcron),  the  latter 
the  name  given  it  by  Herod,  who  rebuilt  it,  in  honor  of 
Augustus  the  emperor  {Sebastc  the  Greek  for  the  Latin 
Ajigusta).  The  Christ.  The  advent  and  appearance  of 
the  Messiah,  whom  also  the  Samaritans  expected 
(comp.  John  iv.  25),  in  the  person  of  Jesus  of  Nazareth. 
— Ver.  6.  Signs.  Comp.  ii.  19.  Which  he  did.  Re- 
peatedly, continually.  (Comp.  3.)  When  they  heard. 
What  is  the  grammatical  object  ?  The  things  that  were 
spoken  by  Philip?  Or,  the  signs  which  he  did?  The 
former  seems  the  more  probable,  though  the  first  im- 
pression is  that  the  latter  is  the  case.  Hearing  the  won- 
derful tidings  announced  by  Philip  and  seeing  his  won- 
derful deeds  caused  them  to  pay  attention  to  the  contents 
of  his  preaching.  If,  however,  the  hearing  also  refers  to 
the  signs,  the  sense  must  be,  either,  that  those  that  heard 
of  the  signs,  as  witnessed  by  others,  also  came  to  see 
them  themselves  ;  or,  that  simply  hearing  of  them  had 
the  same  effect  as  seeing  them,  viz.  causing  people  to  give 
heed  to  the  Gospel  preached  by  Philip,  whether  heard 
directly  or  indirectly.  The  visit  of  Christ  in  that  region 
(John  iv.),  no  doubt,  was  still  remembered  and  had  some- 
thing to  do  with  the  success  that  crowned  the  work  of 
Phihp.      (Comp.  John  iv.  39  sqq.) — Ver.  7.  From  many, 


lo8  THE  ACTS.  [viii.  7-IO. 

etc.  The  sentence  is  anacoluthic;  it  begins  as  if  it  were 
to  read,  many  of  those  which  had  ttnclean  spirits  were 
healed  i  but  the  introduction  of  the  mode  of  heahng,  that 
the  spirits  came  out  crying  zvitJi  a  loud  voice,  changes  the 
construction.  The  marginal  translation  of  the  Revised 
Version  is  grammatically  correct,  in  fact,  the  only  one 
possible  if  we  do  not  assume  an  anacoluthon,  viz.  Many 
of  those  which  liad  nnclean  spirits  that  cried  with  a  loud 
voice  came  forth,  namely,  to  be  healed  ;  but  then  it  would 
almost  seem  as  if  these,  in  contrast  with  those  mentioned 
in  the  next  clause,  had  not  been  healed.  The  sense,  in 
our  opinion,  must  be  that  given  in  the  text  of  the  R.  V. 
Unclean  spirits.  Comp.  v.  i6.  Crying  with  a  loud 
voice.  A  proof  that  they  were  there  and  had  to  leave. 
Palsied.  "  Paralytic,  i.  e.  suffering  from  the  relaxing  of 
the  nerves  on  one  side;  univ.  disabled,  weak  of  limb''' 
(Grimm-Thayer).  (Comp.  Matt.  iv.  24.) — Ver.  9. 
Simon.  Surnamed  tJie  Magician,  or  Magus,  according  to 
Justin  Martyr,  himself  a  Samaritan  by  birth,  a  native  of 
Gitthon,  a  town  of  Samaria.  Beforetime  in  the  city.  Is 
best  construed  with  there  was;  already  before  Philip 
came  to  the  city,  he  had  been  there,  using  sorcery. 
(Comp.  Matt.  ii.  i;  Acts.  xiii.  6  sqq. ;  xix.  19.)  Giving 
out.  Lit.  saying.  That  himself  was  some  great  one. 
Himself,  not  Christ,  he  preached  :  the  opposite  of  Philip 
(5).  Some  great  one.  Perhaps  intentionally  indefinite, 
so  as  to  leave  room  for  popular  fancy  and  exaggeration. 
— Ver.  10.  Gave  heed.  Just  as  in  the  case  of  Philip  (6). 
From  the  least  to  the  greatest.  Comp.  xxvi.  22.  Is 
that  power  of  God.  Something  analogous  to  the  incar- 
nation of  the  Word  (John  i.  14),  as  he  is  said  to  have 
claimed  that  he  was  the  incarnation  of  the  Father  for  the 
Samaritans,  of  the  Son  for  the  Jews,  and  of  the  Holy 
Ghost  for  the  Gentiles.     Such  a  person  "  was  not  an  un- 


VIII.  IO-I4.]      THE  GOSPEL  IN  SAMARIA.— SIMON.  loQ 

common  figure  in  the  history  of  this  period.     Such  a  one 
we  meet  with  again  in  Elymas  at  the  court  of  the  Roman 
governor,   Sergius  Paulus  (Acts  xiii.).     Such    a   one  was 
the  famous  impostor  Apollonius  of  Tyana,  who  flourished 
in  the  same  century.     An  advanced  knowledge  of  natural 
philosophy,   especially    of  chemistry,    gave    these   clever 
unscrupulous  characters  a  strange  power  and    influence 
over  men's  minds,  an  influence  they  constantly  used  to 
further  their  own   selfish   ends."     {Pop.    Com.)     And  we 
surely  would  not  be  justified  in  denying  the  possibility  of 
Satanic  influence  and  power  in  such  men.     (Comp,  Matt, 
xxiv.    24;    2    Thess.    ii.   9.) — Ver.    12.   Kingdom   of  God. 
Comp.  i.  3.     The  name  of  Jesus  Christ.     The  revelation 
of  Jesus  as  the  promised  Messiah.     (Comp.  ii.  38.)     Both 
men    and    women.      Lit.  not  only  men,  bnt  also  zvomcn. 
(Comp.     Gal.     iii.     28.) — Ver.     13.    Beholding.       Atten- 
tively,   with    interest.      Signs   and    great    miracles,    or 
poivers,  or  mighty  zuorks.     Comp.  ii.  22.     Wrought.     Lit. 
coming  into    existence,    occurring ;    they   did   not   simply 
look  so,  as  he  from  his  own  long  experience  was  well  able 
to  judge  ;    he  had  to  concede  the  superiority  of  Philip 
to  himself,  and  could  not  help  being  amazed — Ver.  14, 
Samaria.     Where  at  first  they  had  been  commanded  by 
Christ   not   to   preach  (Matt.  x.  5),  but  whither  after  the 
ascension  of  Christ  the   Gospel  was  also   to   be   brought 
(Matt,  xxviii.    19).     Here,   as  in  verse   5,   the  coiuitry  is 
meant,  having  followed  the  example  of   its  capital.     Had 
received.     And  still  had  (Perfect  of  Greek  verb).     Peter 
and  John.      Tzvo  were  sent,  in  accordance  with  Christ's 
arrangement  (Mark  vi.   7),  as  also   according  to   an   Old 
Testament  rule  (Deut.  xvii.  6)  sanctioned   by  Christ   for 
the  New  Testament  (Matt,  xviii.  16);  and  the  two  fore- 
most were  selected  (comp.  John  i.  35   sqq. ;  Acts  i.  13; 
iii.  i)  for  this  important  ofiice,  Peter  again  being  the  first. 


110  THE  ACTS.  [viii.  15-19. 

Ver.  15.  The  Holy  Ghost.  Comp.  ii.  4  sqq. — Ver.  16. 
Only  they  had  been  baptized,  etc.,  viz.  by  Philip,  who 
evidently  had  not  the  power  of  communicating  the 
miraculous  gifts  of  the  Holy  Ghost.  The  apostles,  and 
all  of  them,  since  no  distinction  is  made  here  between 
Peter  and  John,  occupied  an  exceptional  position  in  the 
primitive  Church.  The  ordinary,  really  saving,  gifts  of 
the  Holy  Ghost  were  bestowed  by  baptism.  Into  the 
name  of  the  Lord  Jesus.  Comp.  ii.  38.  In  this  latter 
passage  it  is,  in  the  name  ;  here  it  is,  into  the  name,  de- 
noting the  relation  and  conimiinioii  into  which  a  person 
is  brought  by  baptism,  if  rightly  administered  and  re- 
ceived, namely,  into  that  of  Jesus  the  Christ,  the  Re- 
deemer of  mankind  and  therefore  the  divine  King  of  His 
Church,  the  communion  of  true  believers.  (Comp.  Matt, 
xxviii.  19.)  It  is  not  necessary  to  suppose  that  the  for- 
fnula  of  baptism  is  given  here  ;  it  is  rather  the  object  or 
end,  the  blessing  and  benefit,  the  result  and  consequence, 
or  also  the  nature  and  character,  of  baptism. — Ver.  18. 
When  Simon  saw.  Lit.  zvJieji  he  had  seen  :  the  effects 
of  the  communication  of  the  Holy  Ghost,  speaking  with 
tongues  and  the  like  (comp.  ii.  4  ;  x.  44  sqq.),  proved  and 
manifested  the  communication.  Simon  himself  does  not 
seem  to  have  received  these  miraculous  gifts  ;  he  did  not 
feel  in  himself,  but  simply  saw  in  others,  what  by  the 
symbolical  gesture  of  laying-on  of  hands  (comp.  vi.  6) 
was  really  conferred  ;  in  his  eagerness  to  obtain  more, 
perhaps,  he  did  not  even  wait  for  his  turn. — Ver.  19.  Me 
also.  As  you  have  it.  Of  course,  he  merely  wanted  it 
because  he  thought  it  would  give  him  still  greater  power 
and  influence  with  the  people.  This  selfish,  impious  re- 
quest of  Simon,  to  have  spiritual  power  given  him  for 
money,  is  the  origin  of  the  term  simony,  of  so  frequent 
use  especially  in  the  Middle  Ages,  denoting  the  sale  or 


VIII.  20-24.]     THE  GOSPEL  IN  SAMARIA.— SIMON.  m 

purchase  of  ecclesiastical  offices  and  positions. — Ver.  20. 
Peter.  Comp.  ver.  14.  Thy  silver.  In  holy  emotion 
spoken  of  as  capable  of  perdition.  Solemn  warning 
and  earnest  reproof  here  takes  \.\\q.  form  of  a  wish  ;  Peter, 
of  course,  does  not  really  wish  the  damnation  of  Simon, 
but  rather  his  conversion,  as  verse  22  shows.  The  gift  of 
God.  Cannot  be  bought  with  money,  or  it  would  no 
more  be  a  gift,  a  gracious  present,  wholly  unmerited. — 
Ver.  21,  Neither  part  nor  lot.  No  part  whatever,  an  em- 
phatic conjunction  of  two  synonyms,  the  second  ex- 
pressing the  same  idea  as  the  first,  but  figuratively. 
flatter.  That  which  here  is  spoken  of,  viz.  the  com- 
munication of  miraculous  gifts ;  he  has  them  neither 
himself,  nor,  and  much  less,  can  he  communicate  them  to 
others.  But  perhaps  it  is  preferable  to  understand  the 
Greek  word  {logos)  here  in  the  same  sense  in  which  it 
is  used  in  this  whole  chapter  (i.  e.  vers.  4,  14),  viz.  the 
word  of  God,  the  Gospel ;  having,  because  of  his  lack  of 
repentance  and  faith,  no  part  in  it  and  its  blessed  con- 
tents and  gifts,  he  could  not  expect  to  receive  the  power 
desired,  nor  anything  but  perdition.  Right.  Straight- 
forward, upright,  sincere ;  he  was  a  hypocrite,  claiming 
to  be  a  Christian  whilst  he  was  not. — Ver.  22.  Of  thy 
wickedness.  Lit.  azvay  from,  etc.,  turning  away  from  it 
and  being  delivered  from  it  by  the  grace  and  power  of 
God. — Ver.  23.  For.  Repentance  is  necessary  and  doubtful 
at  the  same  time,  because  of  the  manifest  condition  of  his 
heart.  Gall  of  bitterness.  The  gall  meant  here  is  bitter- 
ness in  the  moral  sense,  bitter  enmity  ;  the  genitive  is  that 
of  apposition  or  explanation.  Bond  of  iniquity.  To  be 
understood  in  a  similar  way,  viz.  what  binds  and  fetters 
him  and  leads  him  as  a  slave  is  his  iniquity  and  godless- 
ness. — Ver.  24.  Ye.  Emphatic.  If  tradition  in  this  case 
can  be  relied  upon,  the  fears  of   Peter  with  regard  to 


112  THE  ACTS.  [vill.  24,  25. 

Simon  were  also  fully  justified  by  the  subsequent  history 
of  the  man,  he  falling  deeper  and  deeper  and  finally  be- 
coming the  founder  of  one  of  the  first  and  worst  Gnostic 
sects. — Ver.  25.  Testified.  Earnestly  and  solemnly  wit- 
nessed to  the  truth  of  the  Gospel  as  already  preached  by 
Philip.  The  word  of  the  Lord.  Given  and  enjoined  by 
Him,  treating  of  Him  and  His  work  of  grace  and  re- 
demption ;  He  is  the  author  and  the  contents  at  the 
same  time. 


(B.)  The  Conversion  of  the  Ethiopian  Eunuch. 

26-40.  But  an  angel  of  the  Lord  spake  unto  Philip,  saying,  Arise,  and 
go  toward  the  south  unto  the  way  that  goeth  down  from  Jerusalem  unto 
Gaza  :  the  same  is  desert.  And  he  arose  and  went :  and  behold,  a  man  of 
Ethiopia,  a  eunuch  of  great  authority  under  Candace,  queen  of  the  Ethio- 
pians, who  was  over  all  her  treasure,  who  had  come  to  Jerusalem  for  to 
worship;  and  he  was  returning  and  sitting  in  his  chariot,  and  was  reading 
the  prophet  Isaiah.  And  the  Spirit  said  unto  Philip,  Go  near,  and  join  thy- 
self to  this  chariot.  And  Philip  ran  to  him,  and  heard  him  reading  Isaiah 
the  prophet,  and  said,  Understandest  thou  what  thou  readest  ?  And  he 
said,  How  can  I,  except  some  one  shall  guide  me  ?  And  he  besought  Philip 
to  come  up  and  sit  with  him.  Now  the  place  of  the  scripture  which  he  was 
reading  was  this, 

He  was  led  as  a  sheep  to  the  slaughter; 

And  as  a  lamb  before  his  shearer  is  dumb, 

So  he  openeth  not  his  mouth  : 

In  his  humiliation  his.judgment  was  taken  away: 

His  generation  who  shall  declare  ? 

For  his  life  is  taken  from  the  earth. 
And  the  eunuch  answered  Philip,  and  said,  I  pray  thee,  of  whom  speaketh 
the  prophet  this  ?  of  himself,  or  of  some  other .'  And  Philip  opened  his 
mouth,  and  beginning  from  this  scripture,  preached  unto  him  Jesus.  And 
as  they  went  on  the  way,  they  came  unto  a  certain  water ;  and  the  eunuch 
saith,  Behold,  here  is  water  ;  what  doth  hinder  me  to  be  baptized  ?  And  he 
commanded  the  chariot  to  stand  still :  and  they  both  went  down  into  the 
water,  both  Philip  and  the  eunuch  ;  and  he  baptized  him.  And  when  they 
came  up  out  of  the  water,  the  Spirit  of  the  Lord  caught  away  Phihp,-  and 
the  eunuch  saw  him  no  more,  for  he  went  on  his  way  rejoicing.     But  Philip 


vii  26-35.]     THE  CONVERSION  OF  THE  EUNUCH.  113 

was  found  at   Azotus  :  and  passing  through  he  preached  the  gospel  to  all 
the  cities,  till  he  came  to  Cassarea. 

Philip  would  seem  to  have  been  already  on  his  way 
back  from  Samaria  to  Judaea  (comp.  5  sqq.)  when  he 
received  the  command  from  God  to  go  upon  the  road 
that  led  from  Jerusalem  to  Gaza  (26).  Obeying  this 
command  Philip  found  an  Ethiopian  noble  reading  the 
prophecies  of  Isaiah  (27  sq.).  The  Holy  Ghost,  having 
by  His  prevenient  grace  prepared  the  heart  of  that  noble- 
man for  the  reception  of  the  Gospel,  now  bade  Philip 
keep  close  to  his  vehicle  (29).  Upon  doing  this  Philip 
heard  him  reading,  and  asked  him  whether  he  had  the 
right  understanding  of  what  he  was  reading  (30).  And 
he  had  to  confess,  not  only  that  this  was  not  the  case, 
but  also  that  it  was  not  at  all  likely  that  he  could  under- 
stand it  without  the  guidance  of  a  man  better  versed  in 
the  Scriptures  than  he  was  ;  and  as  he  regarded  Philip  as 
probably  being  such  a  man,  he  asked  the  latter  to  ride 
with  him  (31).  The  section  of  Isaiah  that  he  was  reading 
forms  a  part  of  the  celebrated  chapter  liii.,  that  Old 
Testament  Gospel  in  an  eminent  sense,  which  speaks  of 
the  Servant  of  God  (comp.  iii.  13)  as  patiently  suffering 
and  dying  in  the  place  of  sinners,  but  just  thereby  ending 
His  state  of  humiliation  and  completing  His  voluntary 
and  vicarious  subjection  to  the  Law  and  its  penalties, 
and  as  having  innumerable  believing  adherents  in  con- 
sequence of  His  elevation  from  earthly  humiliation  to 
heavenly  glory  and  majesty  (32  sq.).  As  Philip  had  im- 
mediately acceded  to  the  request  of  the  eunuch  to  sit 
with  him,  the  latter  had  the  more  courage  and  confidence 
to  ask  him  for  an  explanation  of  that  remarkable  passage, 
especially  with  regard  to  the  person  of  the  Servant  of 
God  (34);  and  in  a  solemn  discourse  Philip  set  forth  the 
fulfilment  of  that  prophecy,  as  of  all  the  prophetical 
8 


114  THE  ACTS.  [VIII.  35-40. 

promises,  in  the  appearance  of  Jesus  the  Christ,  the 
Saviour  of  mankind  (35).  This  had  such  an  efTect  upon 
the  eunuch  that  at  the  first  opportunity  offered  he  ex- 
pressed the  desire  to  join  the  number  of  Christ's  disciples 
by  baptism  (36) ;  and  as  he  openly  confessed  his  faith  in 
Jesus,  the  God-man,  Phihp  joyously  complied  with  his 
request  (37  sq.).  This  ending  the  duties  of  Philip  in  this 
matter,  he  was  no  more  to  accompany  the  eunuch  ;  but 
as  a  testimony  of  his  being  in  reality  a  messenger  of  the 
true  God  he  was  taken  away  in  a  supernatural  manner. 
And  as  the  eunuch  looked  upon  this  miraculous  occur- 
rence in  its  proper  light,  his  faith  was  not  weakened  but 
rather  strengthened  by  it,  and  he  could  continue  his 
journey  rejoicing  in  his  Saviour,  without  any  anxious 
delay  or  sad  misgivings  as  to  Philip's,  or  his  own,  future 
(39).  Philip,  however,  was  first  seen  again  at  Ashdod, 
whence  he  travelled  northward,  everywhere  preaching  the 
Gospel  (40). 

Ver.  26.  Arise.  Does  not  necessarily  indicate  that 
Philip  saw  the  angel  in  a  dream  (ii.  17),  but  rather 
that  he  was  to  prepare  himself  for  doing  some- 
thing. (Comp.  V.  17.)  Toward  the  south.  The  road  ran, 
of  course,  in  a  southwesterly  direction.  Down.  Gaza 
was  situated  in  the  maritime  plain  inhabited  in  former 
times  by  the  Philistines,  being  the  southernmost  and 
most  important  of  the  five  main  cities  of  Philistia.  (Comp. 
Gen.  X.  19  ;  Josh.  xiii.  3.)  Destroyed  later  in  the  Jewish 
war  that  ended  with  the  destruction  of  Jerusalem,  about 
A.  D.  66,  it  was  afterwards  rebuilt  and  is  still  an  im- 
portant place.  Its  Hebrew  name  means  "  the  strong 
one."  The  same  is  desert.  Viz.  the  road,  leading 
through  an  uninhabited  country.  Thus  the  road  was 
designated  because  there  were,  and  are,  other  roads  that 
lead  from  Jerusalem  to  Gaza.     Such  a  road  there  still  is; 


VIII.  26-28.]     THE  CONVERSION  OF  THE  EUNUCH.  115 

and  on  it  the  man  Philip  was  to  meet  could  easily  be 
found. — Ver.  27.  Behold.  Something  unexpected.  Ethi- 
opia.  Probably  here  the  then  still  independent  state  of 
Meroe,  with  the  capital  Napata,  south  of  Egypt  and 
north  of  Abyssinia,  on  the  Nile,  the  present  Nubia. 
Eunuch.  No  doubt  in  this  case  a  proselyte  ;  though, 
because  of  his  bodily  mutilation  implied  by  the  name,  he 
could  not  be  d^  proselyte  of  righteousness,  i.  e.  a  convert  to 
Judaism  that  was  circumcised  and  in  all  respects  a  member 
of  the  holy  people,  observing  all  the  righteousness  required 
of  such  a  member  by  the  Law  (comp.  Deut.  xxiii.  i)  ;  but 
only  a  proselyte  of  the  gate,  i.  e.  properly,  a  stranger  that 
lived  within  the  gates  of  a  Jewish  city  without  being  a  mem- 
ber of  the  people,  observing  merely  the  so-called  seven  No- 
acJiian  coniniandnients,  called  so  because  they  were  claimed 
to  have  been  given  already  to  Noah  (comp.  Gen.  ix.  4-6), 
viz.  to  refrain  from  idolatry,  blasphemy,  disobedience  to 
the  magistrates,  murder,  fornication  or  incest,  robbery  or 
theft,  and  eating  blood.  Later  tradition  calls  this  eunuch 
Indich,  or  Judich.  Of  great  authority.  Lit.  a  courtier, 
high  officer;  what  office  he  held  is  stated  afterwards: 
who  was  over  all  her  treasure :  he  was  the  queen's  chief 
treasurer.  Candace.  Like  Pharaoh  in  olden  and  Czar 
and  Sultan  in  modern  times  a  title  of  the  female  rulers 
of  Napata,  and  not  a  proper  name.  Tradition  states  that 
she  was  converted  and  baptized  by  the  eunuch  who  also 
preached  the  Gospel  to  her  subjects.  Who  had  come  to 
Jerusalem  for  to  worship.  As  a  proselyte  of  the  gate. — 
Ver.  28.  Was  reading.  Ov,  zcas  having  read  to  him,  sincQ 
Philip  heard  the  reading  (30).  The  journey  on  those 
ancient  roads  was  necessarily  slow  (comp.  Matt.  iii.  3)  ; 
thus  reading  was  possible  even  when  travelling.  The  pro= 
phet  Isaiah.  Probably  in  the  Septuagint  Greek  transla- 
tion which  was  extensively  used  in  Egypt,  where  it  also 


Il6  THE  ACTS.  [vni.  28-34. 

had  its  origin.  What  the  eunuch  at  Jerusalem  had  heard 
concerning  Jesus  and  His  followers  may  have  moved  him 
to  read  just  Isaiah,  the  Evangelist  of  the  Old  Testament, 
and  his  prophecies  about  the  Servant  of  God. — Ver.  29, 
The  spirit  said  unto  Philip.  Internally. — Ver.  30.  Heard. 
Comp.  verse  28.  Understandest  thou.  The  interrogative 
particle  introducing  this  question  in  the  original  Greek 
generally,  though  not  always,  presupposes  a  negative  an- 
swer. Philip  evidently,  and  rightly,  doubts  the  under- 
standing.— Ver.  31.  How  can  I.  Lit.  for  how  should  I  ; 
this  for  presupposes  the  answer  No  to  the  question  of 
Philip,  and  the  form  of  the  original  "  is  used  to  express 
what  would  happen  on  the  fulfilment  of  some  supposed 
condition  "  (Burton),  viz.  of  the  condition  expressed  in 
the  next  clause,  Except  some  one  shall  guide  me.  Guide. 
Show  the  way,  lead. — Ver.  32.  Place.  Passage,  section; 
some  give  it,  contents.  (Comp.  Isa.  liii.  7  sq.) — Ver.  33. 
In  his  humiliation  his  judgment  was  taken  away. 
When  He  thus  voluntarily  humbled  Himself,  bearing  the 
sin  of  others,  the  sufferings  that  God  as  Judge  had  laid 
upon  Him  as  the  representative  and  substitute  of  sinful 
man  came  to  an  end,  that  being  the  climax  and  turning- 
point.  (Comp.  Phil.  ii.  8  sq.)  His  generation.  Those 
that  belong  to  Him  as  their  spiritual  head  and  ancestor. 
Who  shall  declare.  Who  will  be  able  to  enumerate  them, 
their  number  being  beyond  computation. — Ver.  34. 
Answered.  Comp.  v.  8.  Of  whom.  This  he  recognized 
as  the  main  point.  Christ's  person  is  all-important,  the 
foundation  of  all  His  work,  the  sum  and  substance  of  all 
His  teaching,  since  His  doctrine  is  not  primarily,  much 
less  only,  a  system  of  moral  precepts  which  could  be 
followed  without  any  knowledge  or  certainty  regarding 
its  author.  No  man  can  be  a  Christian  unless  he  knows 
who   Christ  is  according  to  His  own  revelation  as  con- 


VIII.  35-39-]     THE  CONVERSION  OF  THE  EUNUCH.  117 

tained  in  the  Bible,  and  recognizes  and  worships  Him  as 
such. — Ver.  35.  Opened  his  mouth.  Solemnly,  as  the 
bearer  of  a  grand  message.  (Comp.  Matt.  v.  2  ;  Acts  x. 
34.)  Preached.  Told  him  the  glad  tidings  of  Jesus  the 
Christ,  the  Gospel  of  a  Saviour. — Ver.  36.  On  the  way. 
Lit.,  along  the  u>ay.  A  certain  water.  Some  water. 
What  doth  hinder  me.  What  is  in  the  way,  can  prevent 
me,  seeing  that  I  desire  it.  Hence,  Philip  had  given  him 
instruction  also  concerning  baptism. — Ver.  37  is  omitted 
in  the  best  manuscripts ;  what  it  states,  however,  is  sim- 
ply a  matter  of  course.  Probably  some  copyist  or  inter- 
preter first  put  it  on  the  margin  as  an  exegetical  comple- 
ment, and  another  one,  thinking  it  to  be  a  part  of  the 
text  itself,  put  it  in.  The  insertion  can  be  explained  in 
this,  very  natural,  way,  whilst  no  good  reason  could  be 
given  for  the  omission  from  the  text  if  it  had  formed  a  part 
of  it. — Ver.  38.  Into  the  water.  A  baptism  by  immersion, 
as  doubtless  was  the  rule  in  tho^  times  and  climes.  (Comp. 
ii.  41.)  The  practice  of  the  apostles  and  their  assistants, 
as  far  as  we  can  make  out,  as  well  as  that  of  the  ancient 
Church  after  them,  shows  that  the  mode  of  applying  the 
water  in  baptism,  and  the  quantity  nsed,  is  immaterial; 
hence,  there  is  no  essential  difference  between  immersion 
and  sprinkling,  the  latter  being  simply  a  modification  of 
the  former,  rendered  necessary  or  desirable  by  existing 
circumstances,  e.  g.  condition  of  health  or  clime,  number, 
locality,  etc. — Ver.  39.  Caught  away.  Seized  and  carried 
off  speedily  and  miraculously  ;  not  merely  moved  and 
induced  him  to  hurry  away.  (Comp.  i  Kings  xviii.  12  ; 
2  Kings  ii.  16;  Ez.  iii.  14; — 2  Cor.  xii.  2,  4 ;  i  Thess.  iv. 
17.)  The  Spirit  of  the  Lord  did  this  because  Philip  as  a 
preacher  of  the  Gospel  was  in  His  service,  and  was  now 
to  work  somewhere  else.  For  he  went,  etc.  He  did  not 
consume  any  time  in  looking  for  him  and  trying  to  meet 


Il8  THE  ACTS.  [viii.  40. 

him  again,  knowing  that  God's  purpose  in  bringing  them 
together  was  accompHshed. — Ver.  40.  At  Azotus.  Lit. 
into,  etc. ;  tJdtJicr  he  had  been  carried,  and  there  he  was 
found,  was  met  again  by  men.  Azotus  is  the  Greek  form 
for  the  Hebrew  Ashdod,  an  old  city  of  the  Philistines 
(Josh.  xiii.  3  ;  i  Sam.  v.  i),  about  35  miles  north  of  Gaza, 
west  of  Jerusalem,  now  a  miserable  Mohammedan  village. 
(Comp.  Amos  i.  8.)  Passing  through.  Viz.  the  country 
there.  Cassarea.  This  city  became  Philip's  home  ;  about 
twenty  years  afterwards  we  find  him  living  here  (xxi.  8). 
It  was,  perhaps,  during  all  that  time  the  centre  of  his 
evangelistic  activity.  "  Caesarea  was  distant  about  70 
miles  from  Jerusalem,  and  was  situated  on  the  shores  of 
the  Mediterranean  Sea,  Before  the  days  of  the  great 
Herod  it  was  merely  a  station  for  vessels.  Herod,  how- 
ever, designed  to  make  it  the  commercial  capital  of 
Palestine  ;  he  adorned  it  with  marble  palaces,  provided  it 
with  a  magnificent  harbof,  larger  than  the  Piraeus  at 
Athens,  and  with  a  vast  quay.  In  the  midst  of  the  new 
city  rose,  on  an  eminence,  the  Temple  of  Caesar,  with 
statues  of  the  Emperor  and  of  Rome.  With  slavish 
adulation  King  Herod  named  the  city  after  his  powerful 
patron  Augustus,  CcEsarea,  under  whose  mighty  protec- 
tion for  the  present  and  the  far  future  he  placed  the  new 
capital  of  the  old  Land  of  Promise.  After  Herod's  death 
Caesarea  became  the  residence  of  the  Roman  governors 
of  the  country.  Here  the  well-known  Procurators  Pontius 
Pilate,  Felix,  and  Fcstus  held  their  '  courts.'  Here  Paul 
was  subsequently  tried  before  that  brilliant  assembl}^, 
presided  over  by  the  Roman  governor,  and  King  Agrippa, 
and  the  infamous  princess  Bernice.  At  the  commence- 
ment of  the  Jewish  war  we  read  of  20,000  Jews  resident 
in  Caesarea  being  massacred.  Vespasian  was  saluted 
emperor  first  in  this  place.     In  grateful  memory,  prob- 


VIII.  40.]         THE  CONVERSION  OF  THE  EUNUCH.  ug 

ably,  of  this  circumstance,  he  raised  it  to  the  dignity  of  a 
colony ;  but  its  prosperity  seems  gradually  to  have  de- 
cayed. We  hear  of  it  now  and  again  in  the  days  of  the 
Crusaders,  but  it  has  been  for  several  centuries  a  mere 
heap  of  ruins.  A  few  fishers'  huts  now  occupy  the  site 
of  this  once  proud  capital."  {Pop.  Com.). 


CHAPTER  IX. 

(A.)  The  Conversion  of  Saul  (A.  D.  34). 

1-30.  But  Saul,  yet  breathing  threatening  and  slaughter  against  the  dis- 
ciples of  the  Lord,  went  unto  the  high  priest,  and  asked  of  him  letters  to 
Damascus  unto  the  synagogues,  that  if  he  found  any  that  were  of  the  way, 
whether  men  or  women,  he  might  bring  them  bound  to  Jerusalem.  And  as 
he  journeyed,  it  came  to  pass  that  he  drew  nigh  unto  Damascus:  and  sud- 
denly there  shone  round  about  him  a  light  out  of  heaven  :  and  he  fell  upon 
the  earth,  and  heard  a  voice  saying  unto  him,  Saul,  Saul,  why  persecutest 
thou  me  ?  And  he  said.  Who  art  thou.  Lord  ?  And  he  said,  I  am  Jesus 
whom  thou  persecutest :  but  rise,  and  enter  into  the  city,  and  it  shall  be  told 
thee  what  thou  must  do.  And  the  men  that  journeyed  with  him  stood 
speechless,  hearing  the  voice,  but  beholding  no  man.  And  Saul  arosevfrom 
the  earth  ;  and  when  his  eyes  were  opened,  he  saw  nothing ;  and  they  led 
him  by  the  hand,  and  brought  him  into  Damascus.  And  he  was  three  days 
without  sight,  and  did  neither  eat  nor  drink. 

Now  there  was  a  certain  disciple  at  Damascus,  named  Ananias;  and  the 
Lord  said  unto  him  in  a  vision,  Ananias.  And  he  said.  Behold,  I  am  Jure, 
Lord.  And  the  Lord  said  unto  him,  Arise,  and  go  to  the  street  which  is 
called  Straight,  and  inquire  in  the  house  of  Judas  for  one  named  Saul,  a 
man  of  Tarsus  :  for  behold,  he  prayeth  ;  and  he  hath  seen  a  man  named 
Ananias  coming  in,  and  laying  his  hands  on  him,  that  he  might  receive  his 
sight.  But  Ananias  answered,  Lord,  I  have  heard  from  many  of  this  man, 
how  much  evil  he  did  to  thy  saints  at  Jerusalem:  and  here  he  hath  author- 
ity from  the  chief  priests  to  bind  all  that  call  upon  thy  name.  But  the 
Lord  said  unto  him,  Go  thy  way :  for  he  is  a  chosen  vessel  unto  me,  to 
bear  my  name  before  the  Gentiles  and  kings,  and  the  children  of  Israel : 
for  I  will  shew  him  how  many  things  he  must  suffer  for  my  name's  sake. 
And  Ananias  departed,  and  entered  into  the  house;  and  laying  his  hands 
on  him  said,  Brother  Saul,  the  Lord,  even  Jesus,  who  appeared  unto  thee 
in  the  way  which  thou  camest,  hath  sent  me,  that  thou  mayest  receive  thy 
sight,  and  be  filled  with  the  Holy  Ghost.  And  straightway  there  fell  from 
his  eyes  as  it  were  scales,  and  he  received  his  sight;  and  he  arose  and  was 
baptized;  and  he  took  food  and  was  strengthened. 

120 


IX.  1-5-]  THE  CONVERSION  OF  SAUL.  12 1 

And  he  was  certain  days  with  the  disciples  which  were  at  Damascus. 
And  straightway  in  the  synagogues  he  proclaimed  Jesus,  that  he  is  the  Son 
of  God.  And  all  that  heard  him  were  amazed,  and  said.  Is  not  this  he  that 
in  Jerusalem  made  havock  of  them  which  called  on  this  name .''  and  he  had 
come  hither  for  this  intent,  that  he  might  bring  them  bound  before  the 
chief  priests.  But  Saul  increased  the  more  in  strength,  and  confounded  the 
Jews  which  dwelt  at  Damascus,  proving  that  this  is  the  Christ. 

And  when  many  days  were  fulfilled,  the  Jews  took  counsel  together  to 
kill  him  :  but  their  plot  became  known  to  Saul.  And  they  watched  the 
gates  also  day  and  night  that  they  might  kill  him  :  but  his  disciples  took 
him  by  night,  and  let  him  down  through  the  wall,  lowering  him  in  a  basket. 

And  when  he  was  come  to  Jerusalem,  he  assayed  to  join  himself  to  the 
disciples  :  and  they  were  all  afraid  of  him,  not  beheving  that  he  was  a  dis- 
ciple. But  Barnabas  took  him,  and  brought  him  to  the  apostles,  and  de- 
clared unto  them  how  he  had  seen  the  Lord  in  the  way,  and  that  he  had 
spoken  to  him,  and  how  at  Damascus  he  had  preached  boldly  in  the  name 
of  Jesus.  And  he  was  with  them  going  in  and  going  out  at  Jerusalem, 
preachingboldly  in  the  name  of  the  Lord:  and  he  spake  and  disputed  against 
the  Grecian  Jews ;  but  they  went  about  to  kill  him.  And  when  the  brethren 
knew  it,  they  brought  him  down  to  C^esarea,  and  sent  him  forth  to  Tarsus. 

In  his  furious  hatred  of  the  Christians  Saul  even  went 
so  far  as  to  ask  the  high-priest  for  letters  to  the  Jewish 
congregations  at  Damascus,  so  that  he  might  there,  as 
the  authorized  instrument  of  the  Council,  seize  all  those 
who  confessed  faith  in  Christ  as  the  only  way  to  heaven, 
and  bring  them  to  Jerusalem  to  be  tried  as  apostates  and 
heretics  (i  sq.).  Having  come  near  the  place  of  his 
destination,  he  saw  himself  all  at  once,  at  bright  midday 
(xxii.  6),  surrounded  by  an  extraordinary  brilliant  light 
from  heaven  (3) ;  and  when  for  fear  he  had  fallen  to  the 
ground,  he  heard  the  reproachful  question,  Saul,  Said, 
why  persccutcst  thou  vie  ?  (4).  Conversant  as  he  was  with 
the  Old  Testament  revelations,  he  immediately  recog- 
nized a  divine  manifestation  ;  but  not  being  conscious  of 
acting  against  the  God  of  his  fathers,  he  ventured  the 
question,  who  it  was  that  addressed  him  so  unexpectedly, 
and  received  the  answer  that  it  was  no  one  else  than  Jesus 
of  Nazareth,  exalted  to  divine  majesty  and  power,  but  yet 


122  THE  ACTS.  [IX.  5-16. 

persecuted  by  him  in  His  believers  (5).  At  the  same 
time,  however,  he  was  told  where  he,  convinced  and 
changed  by  this  undeniable  revelation  of  Jesus  as  the 
Christ,  would  get  further  information  as  to  his  future 
course,  namely,  in  the  same  city  that  he  had  intended  to 
enter  as  the  mortal  enemy  of  Jesus  and  His  disciples  (6). 
But  while  Saul  beheld  Jesus  in  His  heavenly  glory  (i 
Cor.  ix.  I  ;  xv.  8)  and  distinctly  heard  His  voice,  his  com- 
panions, though,  awe-struck  (xxvi.  14),  they  noticed  the 
extraordinary  occurrence,  had  only  a  general,  confused 
impression,  neither  seeing  anybody  nor  understanding 
the  voice  they  heard  (7  ;  com  p.  xxii.  9),  The  heavenly 
light,  however,  that  Saul  had  been  permitted  to  gaze 
into,  had  not  only  compelled  him  to  close  his  eyes,  but 
even  deprived  him  of  his  sight,  so  that  he  was  constrained 
to  have  himself  led  into  the  city  by  the  hand  (8).  And 
in  this  condition  he  remained  for  three  days,  sunk  in 
deep,  remorseful  meditation,  which  was  not  even  broken 
by  eating  or  drinking  (9).  At  Damascus  a  Christian, 
Ananias,  was  commanded  by  Christ  Himself  to  go  and 
see  Saul,  who  by  prayer  and  a  vision  would  be  prepared 
for  his  visit  (10  sqq.).  As  Ananias  very  naturally  was 
astonished  to  get  this  commission,  knowing  the  history 
and  the  plans  of  Saul  (13  sq.),  Christ  revealed  to  him  that 
this  very  man,  with  his  burning  zeal  and  untiring  activity 
for  what  he  considers  right,  will  now,  after  he  has  been 
convinced  of  the  divine  truth  of  the  Gospel,  be  an  ex- 
traordinarily fit  and  blessed  instrument  in  the  hands  of 
Christ  to  announce  Him,  by  the  preaching  of  the  Gospel, 
as  the  revealed  Messiah  and  Saviour  of  the  world  to 
heathen  nations  especially,  and  also  to  the  members  of 
the  Old  Testament  people  of  God  (15).  For,  as  in  an  ex- 
traordinary manner  he  had  made  the  Christians  suffer  on 
account  of  the  Gospel,  so  he  will  also  in  an  extraordinary 


IX.  i6-26.]  THE  CONVERSION  OF  SAUL.  123 

manner  bear  the  sufferings  of  a  confessor  and  minister  of 
that  Gospel,  whereunto  Christ  Himself  will  prepare  and 
strengthen  him  (16).     Thereupon  Ananias  went  to  Saul 
and  announced  to  him,  in  the  name  of  the  Lord  Jesus 
who  had  manifested  Himself  to  him  as  the  Messiah,  that 
he  was  to  receive  his  eyesight  again,  and  also  to  be  en- 
dowed with  the  gifts  of  the  Holy  Ghost  in  the  abundant 
measure  of  the  first  Christians  (17).     And  forthwith  Saul's 
blindness  was  miraculously  removed,  and  the  first  thing 
he   did   was  to   have   himself  openly   received   into    the 
Christian  Church  by  baptism  (18).     Then,  of  course,  he 
also   took   food   and   regained   his  strength;  for  he  was 
called  to  do  a  great  work.     And  this  work  he  began  at 
once,  holding  communion  with  the  Christians  at  Damascus 
for  the  comparatively  short  time  that  he  stayed  there 
now,  and  preaching  in  the  synagogues  the  blessed  news 
that  in  Jesus  of  Nazareth  the  divine-human  Redeemer  of 
the  world  has  appeared  (19  sq.),  to  the  amazement  of  all 
his  hearers,  knowing,  as  they  did,  his  history  and  plans 
(21).     But  he  grew  more  and  more  efficient  in  his  work 
and   proved   the   true    Messiahship   of  Jesus    in    such    a 
powerful  way  that  every  gainsayer  was  confounded  (22). 
After  a  longer  time  had  elapsed,  he  was  forced  to  leave 
Damascus,  since  his  Jewish  opponents  had  resolved  to  do 
away  with  this,  in  their  eyes,  dangerous  follower  of  the 
Nazarene  (23);    but  as  they  even  guarded  the  gates  of 
the  city  continually,  he  could  only  escape  their  hands  by 
the  love-taught   contrivance   of  those   that   through   his 
preaching   had    become    believers    in    Jesus    the    Christ 
(24  sq.).  ^  Now  he  went  to  Jerusalem,  the  city  that  he 
had  not  seen  again  since  years  ago  he  left  it  with  such 
sinister  designs,  and,  as  was   natural,   desired   to   be  in 
fraternal  intercourse  with  the  Christians  there.     At  first 
he  did  not  succeed  in  this,  since  they  could  not  believe 


124  '^^^  ACTS.  [IX.  26-30. 

in  the  reality  of  his  conversion  (26).  But  Barnabas 
introduced  him  to  the  apostles  and  told  them  of  his 
miraculous  conversion,  proved  to  be  genuine  by  his  sub- 
sequent conduct  (27).  Then  Saul  was  admitted  to  free 
and  full  intercourse  with  the  Christians  ;  and  in  his 
courageous  preaching  of  the  Gospel  he  especially  tried 
to  convince  the  Jews  from  foreign  countries  of  the  futil- 
ity of  their  objection,  but  only  with  the  result  that  they 
endeavored  to  kill  him  (28  sq.).  Hereupon,  yielding  to 
the  loving  anxiety  of  his  fellow-believers,  he  left  Jerusa- 
lem and  went  back  to  his  native  country  (30).  Here  he 
may  be  supposed  to  have  preached  the  Gospel,  especially 
to  the  Jews. 

Ver.  I.  Yet.  Comp.  viii.  3.  Breathing.  He  was  full 
of  threatening  and  slaughter,  and  he  breathed  it  out ;  it 
was  what  animated  him  and  governed  his  activity  ;  he 
threatened  to  slay  the  Christians,  and  tried  to  do  so,  and 
did  so,  wherever  and  whenever  he  had  an  opportunity. 
Of  the  Lord.  Viz.  Jesus  the  Christ,  the  Saviour  of  the 
human  race  ;  that  was  what  made  it  such  a  grievous  sin. 
High=priest.  If  Paul's  conversion  took  place  A.  D.  34, 
as  many  suppose,  Caiaphas  was  still  the  governing  high- 
priest,  being  deposed  A.  D.  36.  (Comp.  Matt.  xxvi.  3.) 
His  successors  were  Jonathan  (A.  D.  36  and  37)  and  his 
brother  Theophilus  (from  A.  D.  37  on).  But  perhaps 
Annas  was  still  the  real  ruler.  (Comp.  iv.  6.)  The  high- 
priest  was,  as  a  rule,  the  president  of  the  Council  (iv. 
5  sq.),  which,  in  religious  matters,  was  recognized  by 
Jews  and  Romans  as  the  highest  tribunal  also  outside  of 
Palestine. — Ver.  2.  Letters.  Of  recommendation  and 
authority,  credentials.  Damascus.  The  old  capital  of 
Syria  (comp.  Gen.  xiv.  15  ;  xv.  2),  inhabited  by  so  many 
Jews  that  later  on  Nero  could  put  10,000  of  them  to  death. 
Synagogues.     Comp.  vi.  9.     It  would  seem  that  so  far  the 


IX.  2-4-]  THE  CONVERSION  OF  SAUL.  125 

Christians  still  retained  their  membership  in  the  Jewish 
congregations,  regarding  themselves,  as  in  truth  they 
were,  the  real  and  genuine  members  of  the  people  of  God, 
the  true  Israelites.  That  were  of  the  Way.  Confessed 
and  walked  the  only  true  way  to  heaven,  viz.  that  taught 
by  Christ  and  His  apostles  (comp.  xviii.  25  ;  xix.  9  ;  xxii. 
4  ;  xxiv.  14,  22)  ;  this  "  way  "  determined  their  religious 
and  moral  nature  (genitive  of  quality).  Whether  men  or 
women.  Lit.  not -only  nioi,  but  also  women  ;  so  fanatical 
and  cruel  he  was.  Bound.  Fettered  as  criminals.  To 
Jerusalem.  The  seat  of  the  Council,  the  religious  capital 
of  the  Jews. — Ver.  3.  Shone  round  about  him.  Lit.  sur- 
rounded liiin  as  lightning,  ?>o  suddenly  and  bright.  "In 
the  full  splendor  of  an  oriental  sun  at  noon,  around  the 
Pharisee  leader  and  his  companions  the  blinding  light  of 
the  divine  glory.  It  was  the  Shekinah,  the  glory  in  which 
Christ  now  dwells.  Rays  of  this  glory  now  and  again 
have  been  permitted  to  fall  on  men's  eyes.  It  shone 
round  Moses  when  he  had  been  wath  the  God  of  Israel 
on  the  mount ;  it  rested  at  intervals  on  the  golden 
mercy-seat  of  the  ark,  between  the  cherubim  "  (Lev.  xvi. 
2,  13) ;  "  it  filled  the  temple  of  Solomon  on  the  dedication 
morning"  (i  Kings  viii.  10  sq. ;  comp.  Ex.  xl.  34  sq.) ;  "  it 
shone  round  the  transfigured  Jesus  and  the  glorified  Moses 
and  Elias  on  Tabor;  it  flashed  round  the  heads  of  the 
disciples  in  tongues  of  fire,  while  they  prayed  and  waited 
for  the  Holy  Ghost  on  the  first  Pentecost  morning  ;  and 
years  after,  John  in  his  lonely  watch  at  Patmos  saw  it 
encompassing  the  Son  of  man,  when,  awe-struck,  he  fell 
at  the  feet  of  the  glorified  Redeemer  as  one  that  was 
dead  "  (Rev.  i.  9  sqq.).  "  In  this  blinding  light  Saul  per- 
ceived the  glorified  body  of  Jesus.  This  we  gather  from 
Ananias'  words,  verse  17."  {Pop.  Com) — Ver.  4.  Saul, 
Saul.      Earnestly     warning.      Why.     What    right    hast 


126  THE  ACTS.  [IX. 4-8. 

thou  ?  what  have  I  done  to  thee  or  others  that  would 
warrant  thee  in  acting  as  thou  doest  ?  Me.  In  my  dis- 
ciples, trying  to  destroy  my  Church.  (Comp.  Luke  x.  i6; 
Matt.  XXV.  40,45.) — Ver.  5.  I  .  .  .thou.  Both  emphatic, 
showing  the  hostile  attitude  that  Saul  occupied  towards 
such  an  exalted  being.  Jesus  the  Ruler  of  heaven  and 
earth,  and  Saul  persecuting  Him  :  what  a  contrast  !  The 
words  found  in  the  Authorized  Version:  "//  is  hard  for 
thee  to  kick  against  the  pricks.  And  he,  trembling  and 
astonished,  said,  Lord,  ivJiat  wilt  thou  have  me  do  ?  And 
the  Lord  said  unto  Jiim''  are  not  found  in  the  oldest  and 
best  manuscripts  ;  the  first  clause  is  evidently  taken  from 
xxvi.  14,  and  the  rest  is  a  reminiscence  of  xxii.  10,  the 
whole  being,  perhaps,  first  written  by  a  copyist  on  the 
margin  as  a  supplementary  parallel,  and  then  by  another 
one  introduced  into  the  text  as  a  part  of  it.  The  aston- 
ished question  of  Saul,  Who  art  thou,  Lord  ?  proceeded 
from  his  conviction  that  he  had  acted  in  conformity  with 
the  will  of  the  God  of  Israel  (comp.  xxvi.  9  ;  i  Tim.  i. 
13),  and  proves  that  he  was  in  no  way  prepared  for  what 
occurred,  and  that,  consequently,  it  did  not  take  place 
merely  in  his  imagination  as  a  result  and  product  of  a 
troubled  conscience,  but  that  it  was  an  entirely  unex- 
pected, supernatural  and  miraculous  event  of  objective 
reality. — Ver.  6.  But.  I  will  not  now  speak  further  of 
what  thou  hast  been  doing  so  far,  but  rather  of  what  thou 
art  to  do  in  the  future.  Must  do.  Moral  necessity,  if  he 
would  not  act  wilfully  and  consciously  against  the  man- 
ifest will  of  God. — Ver.  7.  Voice.  Or,  sound.  (Comp. 
John  xii.  28  sq.) — Ver.  8.  The  miraculous  blindness  of 
Saul  was  certainly  not  the  effect  of  imagination  or  even 
of  an  internal  vision  ;  only  an  external,  real  appearance 
could  produce  it.  So  Luke  represents  it  here  ;  and  so 
does  Paul  every  time  he  speaks  of  it  (xxii.  6  sqq. ;'  xxvi. 


IX.  8-12.]  THE  CONVERSION  OF  SAUL.  127 

12  sqq. ;  i  Cor.  ix.  i  ;  xv.  8)  ;  and  in  the  last  passages  cited 
he  places  his  having  seen  the  Lord  Jesus  on  a  level  with 
that  of  the  other  apostles,  founding  his  true  apostleship 
on  it.  So  there  is  no  denying  that  the  Bible,  and  Paul 
himself,  represents  the  appearance  of  Christ  granted  to 
him  as  an  externally  objective  one  ;  and  only  he  that  does 
not  believe  in  the  possibility  or  reality  of  true  miracles 
will  deny  that  this  was  its  character.  Moreover,  the  ob- 
ject of  this  miracle,  as  stated  explicitly  in  the  sacred  nar- 
rative, was  an  eminently  proper  one,  similar  to  that  of  the 
appearance  of  Christ  after  His  resurrection  granted  to 
James  (comp.  i.  14)  and  the  other  apostles  (i  Cor.  xv.  7), 
viz.  to  make  them  eye  and  ear  witnesses  of  His  resurrec- 
tion and  Messiahship  and  thus  fit  instruments  for  found- 
ing and  propagating  the  Church. — Ver.  10.  The  Lord. 
Christ.  In  a  vision.  Whether  waking  or  sleeping,  is 
uncertain.  Behold,  I  (am  here) :  I  am  ready  to  do  Thy 
bidding;  a  Hebraism. — Ver.  ii.  Arise.  Comp.  viii.  26. 
The  street  mentioned  here  still  exists  in  Damascus  ;  and 
the  house  where  Judas  lived,  as  also  that  of  Ananias,  is 
still  shown,  perhaps  rightly  so,  since  in  oriental  countries, 
when  no  violent  destruction  takes  place,  customs  and 
dwellings  remain  for  many  centuries.  Tarsus.  The 
capital  of  Cilicia  in  southeastern  Asia  Minor,  on  the  river 
Cydnus,  at  that  time  large  and  populous,  renowned  for 
its  Greek  learning  and  numerous  schools  of  philosophers  ; 
a  free  city  and  not  under  the  jurisdiction  of  a  Roman 
governor;  now  called  Tarso,  or  Tersos,  and  much  reduced 
in  size  and  importance.  (Comp.  xxii.  3.) — Ver.  12.  He 
hath  seen.  In  a  vision  that  was  to  prepare  him  for  the 
actual  visit  of  Ananias.  A  man  named  Ananias.  Before 
this  vision  Saul  had  not  known  Ananias  either  by  sight 
or  by  name ;  this  the  text  indicates  by  the  above  expres- 
sion, instead  of  simply   saying,  tJiee.     Laying  his  hands 


128  THE  ACTS.  [ix.  12-16. 

on  him.  A  symbolic  act,  indicative  of  what  really  was 
conferred  by  divine  power.  (Comp.  vi.  6.) — Ver.  13.  To 
thy  saints.  Every  true  Christian  is  a  saint,  that  is,  sep- 
arated from  the  sinful  world  and  dedicated,  or  consecrated, 
to  God  ;  for  this  is  what  saint,  holy,  and  words  of  like 
import  mean.  The  holiness  that  makes  them  saints  is, 
first  of  all,  the  holiness  of  Jesus  Christ  imputed  to  them 
by  faith,  and  then  also,  in  a  secondary  sense,  the  holiness 
wrought  in  them  by  the  regenerating  and  sanctifying 
power  of  the  Holy  Spirit.  (Comp.  Rom.  i.  7.)  Christ's 
saints  the  Christians  are,  because  their  holiness,  in  either 
sense,  is  owing  to  Him  and  His  redemptive  work,  and  be- 
comes theirs  merely  by  their  becoming  and  being  His 
through  faith.  Without  Christ  there  can  be  no  saint  and 
no  holiness  on  earth  after  the  fall ;  hence,  every  true  saint 
is  Christ's,  owning  Him  as  his  Saviour  and  Lord. — Ver.  14. 
Chief  priests.  Comp.  iv.  6.  In  this  matter  they  were 
the  leading  members  of  the  Council.  Call  upon  thy 
name.  Comp.  vii.  59.  A  true  Christian  calls  upon 
Christ's  name,  i.  e.  calls  upon  Christ,  prays  to  Him,  in 
accordance  with  His  revelation,  as  the  Saviour  of  men. — 
Ver.  15.  Go  thy  way.  Do  what  I  have  commanded,  go 
to  Saul,  without  any  further  objections.  Chosen  vessel. 
Oro-an  or  instrument  selected  as  a  specially  suitable 
one,  namely,  by  and  through  grace ;  lit.  a  vessel  of 
selection,  the  genitive  of  the  noun  (gen.  of  quality) 
standing  by  way  of  emphasis  for  the  adjective. 
Kings.  Viz.  of  the  Gentiles.  And  kings.  Lit.  not  only 
Gentiles  (in  general)  but  also  kiugs.  Paul  was  to  be 
especially  the  apostle  of  Gentiles.  And  the  children  of 
Israel.  This  was  to  be  second  in  importance,  though 
Paul  as  a  rule  began  in  the  natural  way,  preaching  first 
to  the  Jews  as  the  chosen  people  of  the  Old  Testament. 
(Rom.  i.  16;  Acts  xiii.  46.)— Ver.  16.  I.     Emphatic;    he 


IX.  1 6-2 1.  THE  CONVERSION' OF  SAUL.  129 

is  Christ's  servant,  and  Christ  his  Master.  5how  him. 
In  the  way  in  which  he  will  be  led.  For  my  name's 
sake.  In  order  that  my  Gospel  may  be  preached  and  I 
become  known  to  men  as  their  Saviour,  (Comp.  v.  41.) 
By  suffering  much  for  this  purpose  he  will  show  himself 
a  chosen  vessel.  Some  suppose  that  Christ  by  a  special 
revelation  made  known  to  Paul,  at  least  in  general,  all  that 
he  would  have  to  suffer  for  the  Gospel,  and  thus  prepared 
him  for  it. — Ver.  17.  Departed,  Without  any  further 
remonstrance  and  objection.  Laying  his  hands  on  him. 
A  symbolic  action.  (Comp.  vi.  6.)  Brother.  In  the  Chris- 
tian sense,  fellow-Christian.  (Comp.  Matt,  xxiii.  8.")  Be 
filled  with  the  Holy  Ghost.  Comp.  ii.  4. — Ver,  18,  As 
it  were  scales.  The  effect  was  the  same  as  if  scales  that 
had  covered  his  eyes  and  prevented  them  from  seeing  had 
now  fallen  off.  Some  suppose  that  a  substance  like  scales 
is  here  spoken  of ;  and  the  wording  of  the  text  would 
seem  to  favor  that  idea. — Ver.  19.  Took  food.  Comp,  9, 
Was  strengthened.  Bodily,  after  the  excitement  and 
fasting.  Was  .  .  .  with.  Had  intercourse,  associated 
with  them. — Ver.  20.  In  the  synagogues.  Comp,  15. 
Proclaimed.  Repeatedly,  continually  (Imperfect).  Jesus. 
The  sum  and  substance  of  the  Gospel,  not  only  as  to  His 
work  but  also  as  to  His  person,  which  is  the  necessary 
basis  of  His  work.  When  Jesus,  the  Son  of  Mary,  is  not 
recognized  and  preached  as  at  the  same  time  the  true 
Son  of  the  true  God,  there  is  no  Gospel  and  no  Christian 
religion  and  faith.  That  he  is.  And  no  one  else  ;  he  : 
this  despised  and  maltreated  person.  To  preach  this  in  the 
synagogue,  to  the  Jews  publicly,  certainly  required  cour- 
age and  faith, — Ver.  21.  Were  amazed,  and  said.  As  often 
as  they  heard  him,  and  also  afterwards  (Imperfect ;  comp, 
20).  riade  havoc  of  them.  Destroyed,  overthrew  them, 
imprisoning  and  having  put  to  death  the  individuals  and 
9 


aSO  THE  ACTS.  [IX.  21-27. 

thus  destroying  the  congregations.  This  name.  Comp. 
V.  41.  To  call  on  Chris fs  name  is  to  take  refuge  with 
Him  as  the  revealed  Saviour  and  Redeemer,  and  to  wor- 
ship and  adore  him  as  such.  (Comp.  14.) — Ver.  22.  This. 
And  no  one  else. — Ver.  23.  Many  days.  This  cannot  be 
the  same  time  as  that  called  in  verse  ig certain  days.  To 
us  those  seem  to  be  right  who  understand  the  latter  ex- 
pression as  referring  to  the  activity  of  Paul  at  Damascus 
before  his  journey  to  Arabia  (Gal.  i.  17),  and  the  former 
as  embracing  the  sojourn  in  that  country  as  also  the 
activity  of  Paul  at  Damascus  after  his  return  from  there. 
Luke  had  no  occasion  to  speak  of  that  sojourn  at  all, 
intending,  as  he  does,  simply  to  show  the  treatment  Paul 
received  at  the  hands  of  his  countrymen,  and  which 
eventually  compelled  him  to  go  to  heathen  countries  and 
thus,  in  the  providence  of  God  that  rules  everything,  to 
become  the  apostle  of  the  Gentiles.- — Ver.  24.  Their  plot 
became  known  to  Saul.  Hence  he  concluded  to  leave 
the  place.  (Comp.  viii.  i.)  They  watched  the  gates. 
Of  course,  after  having  gotten  permission  from  the 
governor  (comp.  2  Cor.  xi.  32),  using,  perhaps,  the 
soldiers  furnished  by  him,  so  that  what  they  did  was 
done  in  his  name  and  thus  by  him. — 'Ver.  25.  Through 
the  wall.  An  opening  already  existing,  or  being  made 
for  that  purpose ;  some  suppose  that  the  window  of  a 
house  built  on  the  wall  is  meant.  (Comp.  2  Cor.  xi.  33.) 
— Ver.  26.  When  he  was  come  to  Jerusalem.  Three 
years  after  his  conversion.  (Gal.  i.  18.)  Assayed.  Tried, 
attempted.  Not  believing,  etc.  Duringhis  stay  in  Arabia 
Paul  does  not  seem  to  have  been  in  communication 
with  the  Christians  in  Palestine  ;  and  that  retirement  may 
have  been  the  cause  that  his  conversion  was  not  spoken 
of  more,  or  was  even  doubted. — Ver.  27.  Barnabas.  Comp. 
iv.  36.      Perhaps    he   was    acquainted   with  Saul    from 


IX.  27-30.]      PETER'S  WORK  AT  LYDDA  AND  JOPPA.  131 

former  times,  or  had  lately  been  at  Damascus,  or  had 
received  news  from  there. — -Ver.  28.  Going  in  and  out. 
Comp.  i.  21.  In  the  name  of  the  Lord.  The  revelation 
of  Christ,  the  Gospel,  was  the  sphere  in  which  his  preach- 
ing moved  and  centred. — Ver.  29.  Grecian  Jews.  Lit. 
Hellenists.  Comp.  vi.  i,  9.  Went  about.  Undertook, 
attempted. — Ver.  30.  When  the  brethren  knew  it.  Lit. 
had  cojne  to  knozv  it,  and  Christ  distinctly  commanded  it 
(xxii.  17  sqq.).  Sent  him  forth.  By  land,  as  it  would 
seem.  (Gal.  i.  21.)  Caesarea.  Comp.  viii.  40.  Tarsus. 
Comp.  1 1. 

(B.)  Peter's  Work  at  Lydda  and  Joppa. 

31-43.  So  the  church  throughout  all  Judaea  and  Galilee  and  Samaria  had 
peace,  being  edified ;  and,  walking  in  the  fear  of  the  Lord  and  in  the  com- 
fort of  the  Holy  Ghost,  was  multiplied. 

And  it  came  to  pass,  as  Peter  went  throughout  all  parts,  he  came  down 
also  to  the  saints  which  dwelt  at  Lydda.  And  there  he  found  a  certain  man 
named  ^neas,  which  had  kept  his  bed  eight  years ;  for  he  was  palsied. 
And  Peter  said  unto  him,  ^neas,  Jesus  Christ  healeth  thee  :  arise,  and  make 
thy  bed.  And  straightway  he  arose.  And  all  that  dwelt  at  Lydda  and  in 
Sharon  saw  him,  and  they  turned  to  the  Lord. 

Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha,  which  by  inter- 
pretation is  called  Dorcas  :  this  woman  was  full  of  good  works  and  alms- 
deeds  which  she  did.  And  it  came  to  pass  in  those  days,  that  she  fell  sick, 
and  died :  and  when  they  had  washed  her,  they  laid  her  in  an  upper  chamber. 
And  as  Lydda  was  nigh  unto  Joppa,  the  disciples,  hearing  that  Peter  was 
there,  sent  two  men  unto  him,  intreating  him.  Delay  not  to  come  on  unto 
us.  And  Peter  arose  and  went  with  them.  And  when  he  was  come,  they 
brought  him  into  the  upper  chamber :  and  all  the  widows  stood  by  him 
weeping,  and  she\ving  the  coats  and  garments  which  Dorcas  made,  while 
she  was  with  them.  But  Peter  put  them  all  forth,  and  kneeled  down,  and 
prayed  ;  and  turning  to  the  body,  he  said,  Tabitha,  arise.  And  she  opened 
her  eyes  ;  and  when  she  saw  Peter,  she  sat  up.  And  he  gave  her  his  hand, 
and  raised  her  up;  and  calling  the  saints  and  widows,  he  presented  her 
alive.  And  it  became  known  throughout  all  Joppa:  and  many  believed  on 
the  Lord.  And  it  came  to  pass,  that  he  abode  many  days  in  Joppa  with  one 
Simon  a  tanner. 

The  principal  instrument  of  violent  opposition  to  the 


132  THE  ACTS.  [IX.  31-42. 

Gospel  having  himself  become  a  convert,  the  whole 
Church  in  Palestine  enjoyed  peace  and  prosperity,  grow- 
ing both  internally,  in  spiritual  life,  and  externally,  by 
the  accession  of  those  that  by  the  assistance  and  operation 
of  the  Holy  Ghost  were  induced  to  join  the  number  of 
believers  (31).  During  that  time  Peter  made  a  tour  of 
inspection  through  all  the  congregations  of  Palestine,  and 
thus  came  also  to  Lydda  (32).  Here  he  met  a  man  that 
for  many  years  had  been  confined  to  his  bed  by  the 
palsy  (33).  Being  assured  in  his  spirit  that  Jesus  intended 
by  the  miraculous  healing  of  this  sufferer  to  prove  Him- 
self the  Messiah,  Peter  announced  this  to  him,  telling 
him  at  the  same  time  to  manifest  his  changed  condition 
by  immediately  doing  himself  what  up  to  this  time  others 
had  to  do  for  him  (34).  This  miracle,  evidently  wrought 
by  the  exalted  Christ  through  His  apostle,  made  such  an 
impression  upon  the  inhabitants,  not  only  of  Lydda,  but 
of  the  whole  region,  that  they  became  believers  in  Christ 
(35).  Whilst  Peter  was  at  Lydda,  in  the  neighboring 
city  of  Joppa  there  died  a  Christian  woman  who  had  been 
a  prominent  member  of  the  Church,  excelling  in  good 
works  in  general,  but  especially  in  providing  for  the 
wants  of  the  poor  (36  sq.).  Hence,  the  Christians,  hav- 
ing learned  that  Peter  was  near  by,  and  hoping  that  by 
the  grace  and  power  of  Christ  he  would  restore  her  to 
life,  sent  for  him  at  once  (38).  And  he  without  delay 
complied  with  their  request,  and  after  his  arrival  was  im- 
mediately led  into  the  room  where  the  corpse  had  been 
placed,  the  widows  of  the  place  being  present  and  lament- 
ing the  death  of  their  benefactress  whose  works  survived 
her  (39).  After  a  fervent  prayer  Peter  in  the  power  of 
Christ  gave  back  the  dead  woman  to  life  and  thus  to  those 
that  had  missed  her  so  much  (40  sq.).  This  undeniable 
manifestation  of  Jesus  the  Christ  again  moved  many  to 


IX.  31-33-]      PETER'S  WORK  AT  LYDDA  AND  JOPPA.  133 

believe  in  Him  (42),  Peter  now  stayed  a  considerable 
time  at  Joppa,  taking  up  his  abode  with  a  man  who  was 
a  namesake  of  his  (43). 

Ver.  31.  Galilee.  This  cradle  of  Christianity,  the  home 
of  most  of  the  apostles  (Judas  Iscariot  seems  to  have 
been  the  only  Judaean  among  them  ;  compare  my  Brief 
Commentary  on  Matt.  x.  4),  where  also  Christ  had  His 
usual  abode  (comp.  Matt.  iv.  12  sqq.),  is  mentioned  im- 
mediately after  Judaea,  the  main  province  of  Western 
Palestine  and  the  seat  of  the  temple  and  the  mother  con- 
gregation, though  in  geographical  order  Samaria  would 
have  been  the  second  to  mention.  That  there  were  fol- 
lowers of  Christ  in  Samaria  is  regarded  as  a  matter  of 
course.  All  these  believers  formed  one  Church,  one  body 
of  Christ  ;  hence,  the  singular,  the  Church.  Being 
edified.  Built  up,  internally,  growing  in  faith,  love,  and 
hope,  according  to  the  constant  use  of  the  word  in  the 
original.  Walking  in  the  fear  of  the  Lord.  The  mani- 
festation of  the  edification.  In  the  fear.  Or,  by  the  fear, 
the  fear  of  the  Lord  being  the  norm  or  governing  princi- 
ple of  their  life.  And  in  the  comfort  of  the  Holy  Ghost. 
Is  best  joined  to  the  words  that  follow.  Comfort.  Seems 
to  mean  here,  in  accordance  with  John  xiv.  16,  the  work 
of  the  Holy  Ghost  in  general. — Ver.  32.  Throughout  all 
parts.  Better,  tJiroiigh  all  the  saints,  or  Christians  ;  the 
noun  is  to  be  supplied  in  Greek.  Peter  visited  all  the 
congregations  in  that  region.  Lydda.  A  town  near 
the  Mediterranean,  now  a  village  called  Ludd,  in  Old 
Testament  times  called  Lod  (i  Chron.  viii.  12;  Ezra  ii. 
33),  under  the  later  Roman  emperors  a  considerable  city 
called  Diospolis. — Ver.  33.  >Eneas.  Probably  a  Chris- 
tian, since  Peter  cured  him  without  any  special  entreat- 
ing on  the  part  of  the  sick  man  or  his  friends,  and  seems 
to  have  found  him  among  the  saints;  though  some  think 


134  ^-^^  ACTS.  [IX.  33-43. 

the  indefinite  expression,  a  certain  man,  points  in  the 
opposite  direction.  Palsied.  Comp.  viii.  7. — Ver.  34. 
Healeth.  This  very  moment. — Ver.  35.  Sharon.  The 
maritime  plain  north  of  Lydda,  very  fertile.  (Comp. 
Song  of  Sol.  ii.  i.)  All.  A  popular  expression,  not  to 
be  pressed.  (Comp.  viii.  i  ;  xxvi.  20.) — Ver.  36.  Joppa. 
Then,  as  now,  the  principal  harbor  of  Palestine,  now 
called  Jaffa,  in  Hebrew  Japho  (Jonah  i.  3),  the 
"Beauty."  Disciple.  \A\..  female  disciple.  Tabitha.  In 
the  Aramaic  vernacular  of  the  country  (comp.  xxi. 
40;  Mark  v.  41),  the  same  as  Dorcas  in  Greek,  both 
words  signifying  gazelle,  the  name  of  an  animal  whose 
graceful  form  and  lustrous  eyes  have  caused  the  people 
of  the  Orient  to  make  it  the  symbol  of  female  beauty, 
and  to  give  its  name  to  their  daughters. — Ver.  37.  Upper 
chamber,  Comp.  i.  13. — Ver.  38.  To  come  on.  Lit.  to 
go  throngh  (comp.  32),  to  pass  on,  continue  the  journey. 
Unto  us.  Until  coming  to  us. — Ver.  39.  Coats  and  gar= 
ments.  The  tunics,  or  undergarments,  worn  next  to  the 
skin,  and  the  upper  garments,  cloaks  or  mantles,  thrown 
over  the  tunic.  While  she  was  with  them.  So  much 
the  more  she  was  missed  now. — Ver.  40.  Peter  put 
them  all  forth.  He  did  not  want  to  be  disturbed  in 
his  prayer,  the  human  requisite  and  means  of  the  miracle. 
(Comp.  Mark  xi.  24;  Matt.  xvii.  21  ; — i  Kings  xvii.  19 
sqq. ;  2  Kings  iv.  33.)  She  sat  up.  Being  perfectly  well 
again,  not  only  slowly  recovering.  (Comp.  Luke  vii.  15.) 
— Ver.  41.  And  widows.  These  especially. — Ver.  43. 
A  tanner.  Considered  unclean  by  the  Jews  because  he 
had  to  do  with  dead  animals  (Lev.  xi.  24  sq.,  39).  Peter 
was  not  deterred  by  this,  knowing  that  the  ceremonial 
law  was  intended  for  the  Old  Testament  time  of  prepara- 
tion only,  though,  as  the  next  chapter  shows,  he  was  not 
yet  prepared  to  draw  all  the  consequences. 


CHAPTER  X. 

The  Conversion  of  Cornelius. 
(A.)    The  Preparation  for  this  Coiiversion. 

1-23.  Now  there  Tvas  a  certain  man  in  Caesarea,  Cornelius  by  name,  a 
centurion  of  the  band  called  the  Italian  band,  a  devout  man,  and  one  that 
feared  God  with  all  his  house,  who  gave  much  alms  to  the  people,  and 
prayed  to  God  alway.  He  saw  in  a  vision  openly,  as  it  were  about  the  ninth 
hour  of  the  day,  an  angel  of  God  coming  in  unto  him,  and  saying  to  him, 
Cornelius.  And  he,  fastening  his  eyes  upon  him,  and  being  affrighted,  said, 
What  is  it,  Lord  ?  And  he  said  unto  him,  Thy  prayers  and  thine  alms  are 
gone  up  for  a  memorial  before  God.  And  now  send  men  to  Joppa,  and 
fetch  one  Simon,  who  is  surnamed  Peter :  he  lodgeth  with  one  Simon  a 
tanner,  whose  house  is  by  the  sea  side.  And  when  the  angel  that  spake 
unto  him  was  departed,  he  called  two  of  his  household-servants,  and  a  de- 
vout soldier  of  them  that  waited  on  him  continually  ;  and  having  rehearsed 
all  things  unto  them,  he  sent  them  to  Joppa. 

Now  on  the  morrow,  as  they  were  on  their  journey,  and  drew  nigh  unto 
the  city,  Peter  went  up  upon  the  housetop  to  pray,  about  the  sixth  hour : 
and  he  became  hungry,  and  desired  to  eat :  but  while  they  made  ready,  he 
fell  into  a  trance ;  and  he  beholdeth  the  heaven  opened,  and  a  certain  ves- 
sel descending,  as  it  were  a  great  sheet,  let  down  by  four  corners  upon  the 
earth :  wherein  were  all  manner  of  fourfooted  beasts  and  creeping  things  of 
the  earth  and  fowls  of  the  heaven.  And  there  came  a  voice  to  him,  Rise, 
Peter ;  kill  and  eat.  But  Peter  said.  Not  so.  Lord  ;  for  I  have  never  eaten 
anything  that  is  common  and  unclean.  And  a  voice  came  unto  him  again 
the  second  time.  What  God  hath  cleansed,  make  not  thou  common.  And 
this  was  done  thrice :  and  straightway  the  vessel  was  received  up  into 
heaven. 

Now  while  Peter  was  much  perplexed  in  himself  what  the  vision  which 
he  had  seen  might  mean,  behold,  the  men  that  were  sent  by  Cornelius, 
having  made  inquiry  for  Simon's  house,  stood  before  the  gate,  and  called 
and  asked  whether  Simon,  which  was  surnamed  Peter,  were  lodging  there. 
And  while  Peter  thought  on  the  vision,  the  Spirit  said  unto  him,  Behold, 


136  THE  ACTS.  [x.  1-13. 

three  men  seek  thee.  But  arise,  and  get  thee  down,  and  go  with  them, 
nothing  doubting  :  for  I  have  sent  them.  And  Peter  went  down  to  the  men. 
and  said.  Behold,  I  am  he  whom  ye  seek  :  what  is  the  cause  wherefore  ye 
are  come  .'  And  they  said,  Cornelius  a  centurion,  a  righteous  man  and  one 
that  feareth  God,  and  well  reported  of  by  all  the  nation  of  the  Jews,  was 
warned  of  God  by  a  holy  angel  to  send  for  thee  into  the  house,  and  to  hear 
words  from  thee.     So  he  called  them  in  and  lodged  them. 

At  Caesarea,  the  residence  of  the  Roman  procurator, 
there  was  at  this  time  stationed  a  Roman  officer  named 
Cornehus  (i).  This  man,  a  heathen  by  birth  and  educa- 
tion, had  been  led  with  his  whole  family  to  acknowledge 
the  only  true  God  in  his  heart,  and  was  leading  the  life  of 
a  devout  Jew  (2).  One  day,  at  the  time  of  evening 
prayer,  he  had  an  unmistakable  vision,  God  sending  one 
of  His  heavenly  messengers  to  him  (3).  Of  course,  awe 
seized  him  at  the  unexpected  presence  of  his  celestial 
visitor,  and  he  respectfully  asked  what  it  meant.  The 
answer  was  that  God  had  been  pleased  graciously  to  take 
notice  of  his  zealous  walk  in  Old  Testament  faith  and 
piety  (4),  and  hence  now  intended  to  lead  him  further  in 
saving  knowledge,  and  this  by  the  instrumentality  of 
Peter,  for  whom  he  is  to  send  immediately  (5  sq.).  In 
obedience  to  this  divine  command,  Cornelius  without 
delay  despatched  three  of  his  intimate  subordinates,  who, 
at  the  same  time,  shared  his  religious  convictions  (7  sq.). 
When  these  messengers  arrived  at  Joppa,  Peter  had 
already  been  prepared  for  their  request.  Having 
ascended  the  flat  roof  of  the  house  where  he  stayed,  for 
the  undisturbed  performance  of  his  midday  devotion,  he 
felt  hungry,  and  whilst  preparations  for  his  dinner  were 
being  made,  a  trance  or  an  ecstasy  came  upon  him 
(9  sq.),  and  he  saw  a  kind  of  vessel  shaped  like  a  huge 
linen  sheet  let  down  by  its  four  corners  from  the  open 
heaven  (11),  containing  all  sorts  of  animals,  unclean  as 
well  as  clean  (12).     At   the  same   time   he  heard  a  voice 


X.  1 3-23-]  PETER'S  VISION.  l^y 

calling  upon  him  to  take  any  of  these  animals  for  food 
(13).  But  he,  with  his  Old  Testament  views  in  part  still 
clinging  to  him,  looked  upon  this  as  a  temptation  to  de- 
part from  his  life-long  rectitude  in  this  respect,  and  there- 
fore declined  to  comply  (14).  Again  he  heard  a  voice 
warning  him  not  to  pronounce  unclean  and  forbidden 
what  God  Himself  had  just  now  by  His  command  pro- 
nounced clean  and  pure,  declaring  thereby  the  Old  Testa- 
ment time  of  preparation  with  its  temporary  pedagogical 
regulations  and  limitations  at  an  end  (15).  In  order  to 
show  Peter  the  reality  and  importance  of  his  vision,  this 
divine  invitation  and  declaration  was  given  three  times 
(16).  And  just  when  he  was  meditating  upon  what  it 
might  all  mean,  being  contrary  to  the  views  he  had 
held  hitherto,  the  messengers  of  Cornelius  had  found  his 
abode,  and  were  asking  for  him  (17  sq.).  At  the  same 
time  the  Holy  Spirit  told  him  to  break  off  his  meditations 
and  without  any  misgivings  to  follow  the  men  whom 
God  Himself  had  caused  to  be  sent  for  him  (19  sq.).  And 
Peter,  going  down  and  learning  the  cause  of  their  call  on 
him,  no  doubt  began  to  see  that  his  vision  was  now  to 
receive  a  practical  explanation,  teaching  him  and  all  men 
that  in  the  time  of  the  New  Testament  dispensation  no 
difference  is  to  be  made  between  men,  whether  they  be 
Jews  or  Gentiles,  as  to  their  admission  into  the  Church  ; 
and  hence  without  any  scruples  he  called  those  men  in 
and  entertained  them  (21-23). 

Ver.  I.  Caesarea.  Comp.  viii.  40.  Italian  band.  Or, 
cohort,  that  formed,  perhaps,  the  body-guard  of  the  pro- 
curator (comp.  Matt,  xxvii.  2)  and  the  reliable  nucleus 
of  his  soldiery.  Cornelius  was  an  officer  commanding  a 
part  of  this  cohort,  a  centurion,  or  commander  of  about 
one  hundred  or  a  company.  (Comp.  Matt.  viii.  5.)  A 
cohort  was  the  tenth   part    of    a   legion,  or   about    600 


138  THE  ACTS.  [x.  1-6. 

men. — Ver.  2.  A  devout  man,  and  one  that  feared  God. 

The  latter  clause  explains  the  former :  his  devotion  was 
the  true  one  since  he  was  fearing  the  true  God.  Though 
the  latter  expression  is  used  to  denote  proselytes  of  the 
gate  (comp.  viii.  27  ; — xiii.  16,  26),  Cornelius  cannot  be 
regarded  as  such  a  one  because  he,  together  with  his 
family,  is  described  as  simply  a  Gentile  in  vers.  28,  34  sq., 
45  ;  xi.  I  sqq.,  whilst  proselytes  of  the  gate  were  not  so 
regarded.  But  though  not  a  proselyte  formally,  Corne- 
lius in  his  religious  conviction  and  practice  came  near 
being  a  proselyte  of  the  gate.  What  he  did  was  consid- 
ered as  an  important  duty  of  a  Jew.  (Comp.  Matt.  vi. 
I  sqq.) — Ver,  3.  Vision.  "  A  sight  divinely  granted  in 
an  ecstasy,  or  in  sleep  "  (Grimm-Thayer)  ;  here  the 
former,  as  the  time  of  day  shows.  An  ecstasy  is  that 
condition  of  man  when  by  divine  operation  his  mind  is 
drawn  off  from  the  things  that  surround  him  and  is  made 
to  see  and  hear  supersensual  communications  which  in 
his  natural  state  he  could  not  be  cognizant  of.  The 
ninth  hour.  Comp.  iii.  i.  He  was  at  that  time  oc- 
cupied with  prayer  (30). — Ver.  4.  Fastening  his  eyes 
upon  him.  In  order  to  convince  himself  that  he  was 
not  mistaken  in  his  first  impression.  Being  affrighted. 
Comp.  Luke  i.  12.  Since  the  fall  the  sudden  appearance 
of  God  or  His  messengers  frightens  man,  because  he 
knows,  and  instinctively  feels,  that  he  is  a  sinner  and  not 
fit  to  commune  with  God.  (Comp.  Gen.  iii.  8  ;  Judges 
xiii.  22.)  For  a  memorial.  Reminding  God  of  thee, 
causing  Him  to  have  a  gracious  pleasure  in  thee  and  to 
determine  to  lead  thee  further  in  saving  knowledge. 
This  is,  of  course,  as  far  as  the  expression  is  concerned, 
speaking  of  God  in  a  human  way. — Ver.  5  sq.  One  Simon, 
Lit.  a  certain  Simon,  so  indefinite  because  he  was  alto- 
gether unknown  to  Cornelius.     Hence  also  his  abode  is 


X.  6-15-]  PETER'S  VISION.  139 

accurately  described.  By  the  sea  side.  Because  of  his 
occupation,  which  made  it  necessary  to  live  at  a  distance 
from  the  main  part  of  the  city,  and  also  made  it  con- 
venient to  have  water  near.  — Ver.  7.  A  devout  soldier. 
One  that  in  religious  matters  agreed  with  his  master  (2). 
That  the  two  househoId=servants  were  of  the  same 
nature  is  presupposed,  they  belonging  to  Jiis  house  (2). 
No  others  were  suitable  for  such  a  purpose. — Ver.  8. 
Rehearsed.  Recounted,  told  in  detail.  He  had  no 
secrets  for  them  in  these  matters. — Ver.  9.  On  the  mor= 
row.  It  was  a  journey  of  about  thirty  miles  in  a  south- 
western direction.  The  housetop.  Comp.  i.  13  ;  Matt, 
xxiv.  17.  The  sixth  hour,  Comp.  iii.  i. — Ver.  10.  He 
fell  into  a  trance.  Lit.  An  ecstasy  came  upon  him. 
(Comp.  3  ;  xxii.  17.)  In  such  a  state  man  is  passive,  and 
he  does  not  get  into  it  by  any  activity  of  his  own. — Ver. 
II.  Beholdeth,  A  vivid  description,  as  if  occurring  be- 
fore our  very  eyes  (present  tense).  The  verb  denotes 
seeing  with  interest  and  amazement.  Let  down.  So 
that  Peter  could  look  in  and  see  what  it  contained  (xi.  6). 
Ver.  12.  Fowls  of  the  heaven.  Wild,  not  tamed  or 
cared  for  by  men.  (Comp.  Matt.  vi.  26.)  Fish  are  not 
mentioned  because  they  could  not  be  alive  in  a  linen 
sheet,  out  of  water. — -Ver.  13.  Rise.  Comp.  viii.  26. 
— Ver.  14.  Not  so,  Lit.  by  no  means.  Common.  Pro- 
fane, not  permitted  by  God  to  His  people,  who  also  with 
regard  to  food  were  to  be  separated  from  the  mass  of 
humanity  ;  the  opposite  to  holy.  Unclean,  viz.  leviti- 
cally,  according  to  the  ceremonial  law,  defiling  a  member 
of  the  holy  people.  (Comp.  Lev.  xi.  ;  Deut.  xiv.). 
— Ver.  15.  What  God  hath  cleansed.  Actually  hy  i\\Q 
death  of  Christ,  which  did  away  with  all  the  types 
of  the  Old  Testament,  fulfilling  the  very  last  of  them  ; 
formally  by  this  command  given  to  Peter.     Man's  views 


I40  THE  ACTS.  [x.  15-22. 

and  actions  must  be  in  accordance  with  God's  if  they  are 
to  be  well-pleasing  to  Him.  Thou.  Emphatic,  over 
against  God. — Ver.  16.  Thrice.  An  emphatic  and  solemn 
repetition.  (Comp.  John  xxi.  15  sqq. ;  Matt.  xxvi.  39 
sqq. ;  2  Cor.  xii.  8.)  Straightway.  As  soon  as  it  had 
served  its  purpose. — Ver.  17.  In  himself.  Meditating 
upon  what  he  had  seen,  the  vision  now  being  over. 
Might  mean,  Peter  knew  that  this  vision  meant  some- 
thing more  than  merely  the  abrogation  of  the  ceremonial 
laws  regarding  food  ;  but  he  waited  for  God  to  explain 
authentically  and  authoritatively,  by  word  or  act,  what 
was  meant.  Having  made  inquiry.  Lit.  having  found 
out  by  asking. — Ver.  18.  Called.  To  get  some  one  of 
the  people  in  the  house  to  hear  them  and  answer  their 
question.  Surnamed  Peter,  Comp.  John  i.  42  ;  Matt, 
xvi.  18. — Ver.  19.  Thought.  Weighed  in  his  mind,  pon- 
dered, considered.  Seek  thee.  Lit.  are  here  seeking  thee. 
— Ver.  20.  But  arise.  The  thought,  it  seems,  must  be 
supplied.  When  thou  hearest  what  they  want  it  may  strike 
thee  as  singular  and  unusual ;  bnt  arise,  etc.  Get  thee 
down.  Lit.  go  doivn,  descend.  Nothing  doubting. 
Having  doubts  or  misgivings  in  no  direction  or  particular. 
(Comp.  xi.  12.)  I.  Emphatic;  the  vision,  vers.  3  sqq., 
had  been  sent  by  God  ;  hence  He  was  the  cause  that 
these  messengers  were  sent  to  Peter. — Ver.  21.  I.  Em- 
phatic ;  no  one  else. — Ver.  22.  Comp.  vers,  i  sq.  Righteous. 
Here,  of  course,  not  in  the  Christian  or  New  Testament 
sense  of  being  righteous  through  faith  in  Christ  and 
sanctified  by  the  Holy  Ghost ;  but  in  the  Old  Testament 
sense  of  leading  a  life  in  accordance  with  the  Law  ;  or, 
perhaps  better  yet,  in  the  general  human  sense  of  giving 
to  every  man  his  dues,  doing  his  duty  in  every  direction, 
so  that  the  words,  one  that  feareth  God,  viz.  the  true 
God,  add  anew  and  higher  attribute.     Well    reported  of, 


X.  23-3S.]  THE  CONVERSION  OF  CORNELIUS.  141 

etc.  Every  Jew  that  knew  him  respected  him.  This  the 
messengers  mentioned  as  an  inducement  to  Peter  to  go 
with  them  without  any  hesitancy  or  doubt.  Was 
warned  of  Qod.  Lit.  a)i  oracle,  or  a  divine  response,  was 
given  hint,  in  answer  to  his  prayers  which,  as  a  matter  of 
course,  included  the  petition  to  be  led  to  further  knowl- 
edge of  God  and  His  gracious  will.  Words.  Further 
communications  and  revelations  with  regard  to  religious 
matters.     (Comp.  xi.  14.) 

(B.)    The  Conversion  and  Baptism  of  Cornelius. 

23-48.  And  on  the  morrow  he  arose  and  went  forth  with  them,  and  cer- 
tain of  the  brethren  from  Joppa  accompanied  him.  And  on  the  morrow 
they  entered  into  Caesarea.  And  Cornelius  was  waiting  for  them,  having 
called  together  his  kinsmen  and  his  near  friends.  And  when  it  came  to  pass 
that  Peter  entered,  Cornelius  met  him,  and  fell  down  at  his  feet,  and  wor- 
shipped him.  But  Peter  raised  him  up,  saying.  Stand  up ;  I  myself  also  am 
a  man.  And  as  he  talked  with  him.  he  went  in  and  findeth  many  come  to- 
gether :  and  he  said  unto  them.  Ye  yourselves  know  how  that  it  is  an  unlaw- 
ful thing  for  a  man  that  is  a  Jew  to  join  himself  or  come  unto  one  of  another 
nation  ;  And  yet  unto  me  hath  God  shewed  that  I  should  not  call  any  man 
common  or  unclean  :  wherefore  also  I  came  without  gainsaying,  when  I  was 
sent  for.  I  ask  therefore  with  what  intent  ye  sent  for  me.  And  Cornelius 
said,  Four  days  ago,  until  this  hour,  I  was  keeping  the  ninth  hour  of  prayer 
in  my  house  ;  and  behold,  a  man  stood  before  me  in  bright  apparel,  and  saith, 
Cornelius,  thy  prayer  is  heard,  and  thine  alms  are  had  in  remembrance  in 
the  sight  of  God.  Send  therefore  to  Joppa,  and  call  unto  thee  Simon,  who 
is  surnamed  Peter;  he  lodgeth  in  the  house  of  Simon  a  tanner,  by  the  sea 
side.  Forthwith  therefore  I  sent  to  thee ;  and  thou  hast  well  done  that 
thou  art  come.  Now  therefore  we  are  all  here  present  in  the  sight  of  God, 
to  hear  all  things  that  have  been  commanded  thee  of  the  Lord.  And  Peter 
opened  his  mouth,  and  said. 

Of  a  truth  I  perceive  that  God  is  no  respecter  of  persons  :  but  in  every 
nation  he  that  feareth  him,  and  worketh  righteousness,  is  acceptable  to  him. 
The  word  which  he  sent  unto  the  children  of  Israel,  preaching  good  tidings 
of  peace  by  Jesus  Christ  (he  is  Lord  of  all)— that  saying  ye  yourselves  know, 
which  was  published  throughout  all  Judaea,  beginning  from  Galilee,  after 
the  baptism  which  John  preached;  even  Jesus  of  Nazareth,  how  that  God 
anointed  him  with  the  Holy  Ghost  and  with  power:  who  went  about  doing 


142  THE  ACTS.  [x.  23-29. 

good,  and  healing  all  that  were  oppressed  of  the  devil;  for  God  was  with 
him.  And  we  are  witnesses  of  all  things  which  he  did  both  in  the  country 
of  the  Jews,  and  in  Jerusalem  ;  whom  also  they  slew,  hanging  him  on  a  tree. 
Him  God  raised  up  the  third  day,  and  gave  him  to  be  made  manifest,  not 
to  all  the  people,  but  unto  witnesses  that  were  chosen  before  of  God,  eveti 
to  us,  who  did  eat  and  drink  with  him  after  he  rose  from  the  dead.  And 
he  charged  us  to  preach  unto  the  peojjle,  and  to  testify  that  this  is  he  which 
is  ordained  of  God  to  be  the  Judge  of  quick  and  dead.  To  him  bear  all  the 
prophets  witness,  that  through  his  name  every  one  that  believeth  on  him 
shall  receive  remission  of  sins. 

While  Peter  yet  spake  these  words,  the  Holy  Ghost  fell  on  all  them  which 
heard  the  word.  And  they  of  the  circumcision  which  believed  were  amazed, 
as  many  as  came  with  Peter,  because  that  on  the  Gentiles  also  was  poured 
out  the  gift  of  the  Holy  Ghost.  For  they  heard  them  speak  with  tongues, 
and  magnify  God.  Then  answered  Peter,  Can  any  man  forbid  the  water, 
that  these  should  not  be  baptized,  which  have  received  the  Holy  Ghost  as 
well  as  we  ?  And  he  commanded  them  to  be  baptized  in  the  name  of  Jesus 
Christ.     Then  prayed  they  him  to  tarry  certain  days. 

The  day  after  the  arrival  of  the  messengers  Peter  went 
with  them  to  their  master,  taking  some  fellow-believers 
along  as  witnesses  of  the  extraordinary  events  that  could 
be  anticipated  (23).  When  on  the  following  day  they 
reached  Caesarea  they  found  Cornelius  waiting  for  them, 
surrounded  by  his  relatives  and  intimate  friends  (24). 
Coming  into  the  house  Peter  was  received  by  Cornelius 
as  a  superhuman  being  (25);  but,  of  course,  he  declined 
this  honor  as  not  becoming  him  (26).  In  friendly  con- 
verse with  his  host  Peter  then  entered  the  room,  where 
he  found  a  large  assembly  (27).  These  he,  in  the  first 
place,  reminded  of  the  unusual  condition  and  company 
in  which  he  as  a  Jew  found  himself,  but  at  the  same 
time  told  them  that  he  was  there  in  humble  obedience 
to  an  express  revelation  of  God  showing  him  that  the 
New  Testament  time  of  equality  of  all  men  before  God 
had  now  come  ;  and  then,  since  the  occasion  was  so  un- 
usual and  important,  he  asked  for  the  authentic  and 
public   statement   of  the   reason    for   calling   him    there 


X.  30-42.]  THE  CONVERSION  OF  CORNELIUS.  143 

(28  sq.).     Thereupon  Cornelius  related   the  divine  vision 
he  had  had  (30-32),  and  expressed  his  joy  that  Peter  had 
come  and  their  readiness  in  the  fear  of  the  omnipresent 
God  to  listen  to   whatever    he    had  been  commissioned 
to    tell  them    (33).     And    now,    in    a   solemn    discourse, 
Peter  states  that,  after  the  experiences  just  now  made,  he 
can  no  more  doubt    that  with    regard   to  admitting  men 
into  saving  communion  with  Christ  and  His  Church  God 
does  not  make   any  difference  between   men   as  to  their 
nationality  or  descent,  but  merely  has  regard  to  their  use 
of    the    light    and    knowledge    that    they   had    enjoyed 
hitherto  (34  sq.).     Then  he  reminds  his   hearers  of  what 
they,  more  or  less,  already  know  concerning   the   Gospel 
of  the  divine  Redeemer  (36),  the  Gospel  that,  after  the 
preparatory   work  of  John    the  Baptist,   had   been  pro- 
claimed   throughout     Palestine     (37) ;     and    concerning 
Christ    Himself  who,   during   His  life   on   earth,    as    the 
divinely-appointed  and  legitimated    Messiah,  everywhere 
proved  Himself  the  Conqueror  of  Satan   and   hence  the 
Redeemer  of  the  human  race  (38),  and,  notwithstanding 
all  these  public  and   undeniable   proofs   of  His   Messiah- 
ship,  was   by  His  own  people  even  handed  over  to  the 
heathen  to  suffer  the  death  of  a  vile  criminal  (39).     And 
now  Peter  announces  to  his  audience  that  this  very  Jesus 
was  by  God  Himself  raised  from  the  dead  and  thus  pro- 
claimed  the   Saviour  of  the  world,  being  manifested  in 
the  most  unmistakable  way  to   those  who   had  already 
been  chosen  by  God  as  eye  and  ear  witnesses  not  only  of 
the  life  and  death  of  Christ,  but  also  of  the  truth  of  His 
resurrection  (40  sq.)  ;  whom    He  Himself  also   commis- 
sioned   to    proclaim    all  this,    in   the   first  place  to  the 
Jews,  and  to  announce  everywhere  the  solemn  truth  that 
He,  and  no  one  else,  is  the  divinely-appointed  Judge  of 
every  man,  and  that,  consequently,  the  eternal  lot  of  man 


144  "^^^  ACTS.  [x.  42-48. 

will  depend  on  his  relation  to  that  Jesus  (42).  For,  as 
already  the  prophecies  of  the  Old  Testament  show,  for- 
giveness of  sin  and  eternal  life  can  be  had  only  by  be- 
lieving in  Him  who  in  all  His  words  and  deeds  has  re- 
vealed Himself  as  the  Saviour  of  our  fallen  and  lost  race 
(43). — Peter  had  only  begun  his  discourse  when  God 
Himself  manifestly  approved  of  the  proceedings  by 
pouring  out  the  Holy  Ghost  upon  the  hearers  in  a  man- 
ner similar  to  the  Pentecost  miracle,  the  effect  being  also 
here  the  ecstatic  praise  of  God  for  His  unspeakable  love 
for  sinful  man  ;  and  the  companions  of  Peter,  being  of 
Jewish  descent  and  still  imbued  with  the  prejudices  of 
their  nation,  were  amazed  to  see  that  heathens  received 
the  gifts  of  the  Holy  Ghost  without  first  passing  through 
Judaism  by  submitting  to  its  rites,  especially  circum- 
cision (44-46).  Peter,  however,  now  could  not  but  ex- 
press his  full  conviction  that  those  whom  God  Himself 
had  so  manifestly  declared  His  own  were  entitled  to  im- 
mediate admission  into  the  Church  by  the  sacrament  of 
initiation  instituted  by  Christ  Himself  and  binding  upon 
all  that  can  receive  it ;  and  he  therefore  commanded  his 
companions  to  baptize  them  on  their  faith  in  Jesus  the 
Christ.  At  the  request  of  the  new  Christians  Peter  then 
stayed  with  them  for  some  time,  also  thereby  recognizing 
them  as  full  brethren  in  the  faith  (47  sq.). 

Ver.  23.  On  the  morrow.  Of  the  third  day  after  the 
departure  of  the  messengers  from  Csesarea ;  for,  as  the 
next  verse  shows,  the  journey  took  more  than  a  day  from 
one  of  the  cities  to  the  other.  Certain  of  the  brethren. 
Six  in  all,  as  xi.  12  is  stated. — Ver.  24.  On  the  morrow. 
Of  the  fourth  day.  (Comp.  30.)  His  kinsmen,  etc.  Who, 
no  doubt  to  some  extent  at  least,  shared  his  religious 
convictions. — Ver.  25.  Entered.  Viz.  through  the  door 
leading  from  the  street  into  the  house,  or  the  open  court 


X.  25-30.]  THE  CONVERSION  OF  COKNEL/US.  145 

enclosed  by  the  four  sides  or  wings  of  the  oriental  house. 
Fell  down,  etc.  Cornelius  seems  as  yet  not  to  have  been 
entirely  free  from  all  heathenish  superstition  ;  after  the 
vision  he  expected  a  sort  of  superhuman  being,  similar  to 
those  heroes  of  old  of  whom  heathen  mythology  was  full. 
That  his  humble  greeting  was  not  intended  merely  for  a 
man  of  eminent  position  and  authority,  is  shown  by 
Peter's  reply  in  the  next  verse. — Ver.  26.  I  myself  also. 
Just  as  you.  (Comp.  xiv.  11  sqq.) — Ver.  28.  How  that. 
That ;  better,  hoiu  unlazvfiil  it  is.  An  unlawful  thing. 
Not  because  of  an  express  divine  commandment  in  the 
Old  Testament,  but  according  to  Jewish  tradition  and 
custom.  The  expression,  to  join  himself,  however,  signi- 
fying to  form  an  intimate  connection,  to  enter  into  the 
closest  relations,  seems  to  include  fellowship  in  eating  and 
drinking  (comp.  xi.  3),  and  to  come  unto  one,  would  then 
also  mean  for  that  purpose  ;  and  with  regard  to  food  the 
Jews  had  to  be  very  careful  in  order  not  to  violate  the 
ceremonial  regulations  of  the  Law,  and  hence,  as  a  rule, 
rightly  abstained  from  eating  together  with  Gentiles. 
(Comp.  Gal.  ii.  1 1  sqq.)  And  unto  me.  The  me  is  em- 
phatic, over  against  the  ye  yourselves,  the  revelation 
given  him  being  contrasted  with  what  they  knew  without 
being  told  by  anybody  else.  Notwithstanding  that  Jew- 
ish  custom  he  acts  as  he  does  because  God  has  revealed 
to  him  in  a  symbolical  vision  that  the  ceremonial  laws  of 
the  Old  Testament  are  no  more  binding  on  the  children 
of  God.  Common  or  unclean.  In  a  religious  sense,  as  to 
admission  into  the  Church,  on  the  basis  of  nationality. 
(Comp.  14,)— Ver.  29.  Without  gainsaying.  Without 
raising  any  objections.  With  what  intent.  For  what 
reason. — Ver.  30.  Four  days  ago.  Comp.  23  sq.  Until 
this  hour  I  was  keeping  the  ninth  hour  of  prayer  in  my 
house.  This  seems  to  us  to  be  the  only  correct  transla- 
10 


146  THE  ACTS.  [x.  30-35. 

tioii  of  the  somewhat  difficult  original,  as  far  as  the  sense 
is  concerned.  Four  days  ago  he  was  observing  the  time 
of  evening  prayer  (3)  and  was  occupied  in  prayer  up  to 
that  time  of  the  day  at  which  he  was  now  speaking, 
hence,  for  a  considerable  time.  He  states,  in  the  first 
place,  what  he  was  doing,  viz.  observing  the  time  of  even- 
ing prayer  ;  in  the  second  place,  at  what  time  during  this 
extended  prayer  the  heavenly  vision  appeared  to  him. 
In  bright  apparel.  Becoming  and  indicating  a  denizen 
of  heaven.  (Com p.  i.  10.) — Ver;  31.  Are  had  in  remem- 
brance in  the  sight  of  God.  Are  before  God,  seen  by 
Him,  and  remembered.  (Comp.  4.) — Ver.  33.  In  the  sight 
of  God.  Cornelius  knows  Him  to  be  present  and  is  de- 
termined to  act  in  conformity  with  that  knowledge,  viz. 
in  the  fear  of  God. — Ver.  34.  Opened  his  mouth.  Comp. 
viii.  35.  Of  a  truth.  Lit.  on  truth,  viz.  my  perception  is 
founded  ;  it  is  no  mere  idea  and  fancy.  Perceive.  Un- 
derstand, learn,  comprehend.  No  respecter  of  persons. 
Not  having,  in  matters  pertaining  to  salvation,  regard  to 
man's  external  condition  and  position,  discriminating 
against  the  one  or  the  other  on  such  grounds.  Person  in 
this  connection,  a  Hebraism,  denotes  the  external  ap- 
pearance or  condition  of  a  man. — Ver.  35.  He  that 
feareth  him  and  worketh  righteousness.  Not  in  the 
New  Testament  sense  of  a  regenerated  and  sanctified 
person,  but  in  the  sense  in  which  it  could  be  predicated 
of  Cornelius,  and  is  predicated  of  him  in  vers.  2  and  22  ; 
whoever  makes  the  proper  use  of  prevenient,  preparatory 
grace,  is  meant.  Is  acceptable  to  him.  Viz.  to  become 
a  Christian  ;  not,  to  be  saved  without  Christ.  For  that 
was  the  case  of  Cornelius  and  his  family  and  friends  :  they 
were  to  be  admitted  to  the  Christian  Church,  to  a  state 
where  they  could  have  forgiveness  of  sins  and  salvation  ; 
not  to  be  considered  children  of  God  in  the  state  in  which 


X-  35-38-]  THE  CONVERSION  OF  CORNELIUS.  147 

they  were,  as  not  standing  in  need  of  Christ  and  baptism. 
— Ver.  36.  Unto  the  children  of  Israel.  To  them  in  the 
first  place  the  Messiah  and  the  Gospel  were  sent  (ii.  39). 
Peace.  Comp.  Luke  ii.  14;  John  xiv.  27;  Rom.  v.  i. 
Peace  in  Hebrew  means  prosperity,  happiness,  welfare  in 
general  and  in  every  respect.  This  peace  was  given  man 
in  and  by  creation,  lost  through  the  fall,  and  recovered  by 
Christ.  It  presupposes,  as  its  necessary  basis,  forgiveness 
of  sins,  and  consists  in  all  the  blessed  consequences  of 
this  forgiveness.  The  Gospel  is  nothing  else  than  the 
preaching  of  good  tidings  of  peace  by  Jesus  Christ.  1 1  seems 
best  to  construe  ^j/ y^jT^j  Christ  with,  preaching,  so  that 
Jesus  Christ  is  the  preacher  of  those  good  tidings.  This 
is  in  accordance  with  grammar  and  makes  good  sense, 
presupposes,  however,  the  obtaining  of  peace  by  and 
through  Christ,  since  He  could  preach  the  good  tidings  of 
this  peace  only  because  He  also  acquired  and  obtained  it ; 
for  no  one  else  could  do  this.  He  is  Lord  of  all.  Hence 
He  could  acquire  peace  for  all,  and  has  obtained  and  in- 
tends it  for  all,  not  merely  for  the  Jews  or  a  select 
number ;  and  hence  also  the  Gospel  is  for  all.  (Comp. 
Rom.  i.  16.) — Ver.  37.  That  saying.  It  seems  best  to  us 
to  regard  this,  with  both  the  Authorized  and  Revised 
Versions,  as  an  apposition  to  the  word  in  the  preceding 
verse,  denoting  also  the  Gospel. — Ver.  38.  Jesus  of  Naza^ 
reth.  The  sum  and  substance  of  that  luord  and  saying, 
the  Gospel,  as  He  is  the  principal  preacher,  yea,  author 
of  it.  Anointed  him,  etc.  Comp.  Matt.  iii.  13  sqq. 
That  made  Him  the  Messiah,  i.  e.  the  Anointed  One,  or 
the  Christ,  namely,  the  conferring  of  the  Holy  Spirit 
beyond  measure.  (Comp.  Psalm  xlv.  7.)  With  the  Holy 
Ghost  and  with  power.  The. power  conferred  by  the  Holy 
Ghost  is  here  mentioned  especially  because  it  was  neces- 
sary for  the  works  of  Christ  mentioned  immediately  after- 


148  THE  ACTS.  [x.  38-43. 

wards ;  as  in  other  passages  other  special  gifts  of  the 
Holy  Ghost  are  mentioned  because  theywevQ  required  by 
the  circumstances.  (Comp.  vi.  3  ;  xi.  24;  xiii.  52  ;  Luke  i. 
35.)  Healing  all,  etc.  Comp.  Matt.  xii.  28  sq.  For  God 
was  with  him.  If  this  was  the  cause  and  source  of  His 
wonderful  works,  they  also  prove  that  God  was  with  Him 
in  a  special  sense,  namely,  in  such  a  sense  that  He  is 
Lord  of  all  (36),  and  could  truly  say,  I  and  the  Father  are 
one  (John  x.  30). — Ver.  39.  We.  Emphatic.  Since  the 
apostles  were  eye  and  ear  witnesses  of  all  this,  they  could 
not  but  believe  it  themselves  and  urge  others  to  believe. 
Their  faith  and  preaching  had  a  sure  foundation,  their 
own  incontrovertible  experience.  Country.  Opposed 
to  the  capital,  Jerusalem.  Whom  also.  Besides  per- 
secuting Him  in  other  ways.  Hanging  him  on  a  tree. 
Comp.  Matt,  xxvii.  22  ;  Acts  v.  30. — Ver.  40.  Gave.  Per- 
mitted, granted,  caused.  The  manifestations  and  revela- 
tions of  Christ  after  His  glorious  resurrection  were  a  gift 
and  privilege  granted  to  the  apostles  and  through 
them  to  the  whole  Church,  incontrovertibly  proving 
His  resurrection,  and  hence  also  His  Messiahship. 
— Ver.  41.  Not  .  .  .  but,  \n  accordance  with  the 
usual  way  and  procedure  of  God,  not  working  more 
miracles  than  is  necessary,  manifesting  Himself  to  some 
men  that  are  to  be  His  witnesses  unto  others.  Chosen 
before.  Several  years  before  the  resurrection  took  place 
(Matt.  X.  I  sqq.),  and,  as  God  does  not  do  anything  in 
time  which  He  has  not  determined  to  do  in  eternity,  al- 
ready in  eternity.  Did  eat  and  drink.  The  most  un- 
mistakable proof. — Ver.  42.  Charged.  Commanded,  or- 
dered. The  people.  To  whom  Christ  was  promised  and 
sent  in  the  first  place.  (Comp.  41.)  Testify.  Affirm 
and  state  solemnly. — Ver.  43.  AH  the  prophets.  Comp. 
iii.  24.     Through  his  name.     By  His  manifesting  Himself 


X.  43-48.]  THE  BAPTISM  OF  CORNELIUS.  149 

as  the  Messiah  ;  this  is  the  objective  cause  of  salvation, 
Beiieveth  on  him.  Puts  his  trust  in  Him  and  His  re- 
demptive work ;  the  subjective  means,  and  divinely-ap- 
pointed order.  Every  one.  No  exception  ;  the  way  to 
heaven  is  open  to  every  man. — Ver.  44.  Heard.  In  the 
proper  way,  not  resisting  the  operation  of  the  Holy 
Ghost  wilfully  and  obstinately.  (Comp.  Luke  xi.  28.) — 
Ver.  45.  On  the  Gentiles  also.  Not  merely  on  those 
that  formerly  had  been  Jews. — Ver.  46.  For.  This  was 
the  manifestation  and  proof  of  that  pouring-out  which  in 
itself  was  invisible  and  inaudible.  (Comp.  xix.  6.)  An= 
swered.  Comp.  v.  8. — Ver.  47.  Forbid.  Prevent,  hinder ; 
the  water,  so  to  say,  offers  itself :  it  would  seem  to  be  a  mat- 
ter of  course  that  these  are  admitted  to  baptism  without 
any  further  condition  and  waiting.  As  well  as  we.  And 
hence  are,  in  every  essential  point,  on  a  level  with  us 
Christians  that  were  formerly '  Jews.  Whom  the  Holy 
Ghost  treats  as  our  equals  we  must  recognize  as  such, 
and  therefore  admit  them  to  baptism. — Ver.  48.  Com= 
manded.  Did  not  baptize  them  himself;  his  companions, 
no  doubt,  did  this.  The  preaching  of  the  Word,  not 
baptism,  was  the  principal  office  of  the  apostles,  as  of 
Christ  Himself,  since  the  former,  and  not  the  latter,  is 
the  absolutely  necessary  means  of  grace  with  adults  and 
requires  special  gifts,  especially  in  the  founding  of  the 
Church.  (Comp.  i  Cor.  i.  17;  John  iv.  i  sq.)  In  the 
name  of  Jesus  Christ.  Comp.  ii.  38.  Tarry  certain 
days.  Stay  yet  some  days.  It  is  considered  a  matter 
of  course  by  the  Evangelist  that  Peter  did  so,  there  being 
no  special  cause  to  prevent  him. 


CHAPTER  XI. 

(A.)  Peter's  Apologetic  Account  of  the  Conver- 
siON  AND  Baptism  of  Cornelius. 

1-18.  Now  the  apostles  and  the  brethren  that  were  in  Judaea  heard  that 
the  Gentiles  also  had  received  the  word  of  God.  And  when  Peter  was 
come  up  to  Jerusalem,  they  that  were  of  the  circumcision  contended  with 
him,  saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst  eat  with  them. 
But  Peter  began,  and  expounded  the  matter  unto  them  in  order,  saying,  I 
was  in  the  city  of  Joppa  praying :  and  in  a  trance  I  saw  a  vision,  a  certain 
vessel  descending,  as  it  were  a  great  sheet  let  down  from  heaven  by  four 
corners;  and  it  came  even  unto  me  :  upon  the  which  when  I  had  fastened 
mine  eyes,  I  considered,  and  saw  the  four-footed  beasts  of  the  earth  and 
wild  beasts  and  creeping  things  and  fowls  of  the  heaven.  And  I  heard  also 
a  voice  saying  unto  me,  Rise,  Peter ;  kill  and  eat.  But  I  said,  Not  so,  Lord  : 
for  nothing  common  or  unclean  hath  ever  entered  my  mouth.  But  a  voice 
answered  the  second  time  out  of  heaven,  What  God  hath  cleansed,  make 
not  thou  common.  And  this  was  done  thrice  :  and  all  were  drawn  up  again 
into  heaven.  And  behold,  forthwith  three  men  stood  before  the  house  in 
which  we  were,  having  been  sent  from  Caesarea  unto  me.  And  the  Spirit 
bade  me  go  with  them,  making  no  distinction.  And  these  six  brethren  also 
accompanied  me;  and  we  entered  into  the  man's  house:  and  he  told  us 
how  he  had  seen  the  angel  standing  in  his  house,  and  saying,  Send  to  Joppa, 
and  fetch  Simon,  whose  surname  is  Peter;  who  shall  speak  unto  thee 
words,  whereby  thou  shalt  be  saved,  thou  and  all  thy  house.  And  as  I  be- 
gan to  speak,  the  Holy  Ghost  fell  on  them,  even  as  on  us  at  the  beginning. 
And  I  remembered  the  word  of  the  Lord,  how  that  he  said,  John  indeed 
baptized  with  water ;  but  ye  shall  be  baptized  with  the  Holy  Ghost.  If 
then  God  gave  unto  them  the  like  gift  as  he  did  also  unto  us,  when  we  be- 
lieved on  the  Lord  Jesus  Christ,  who  was  I,  that  I  could  withstand  God  ? 
And  when  they  heard  these  things,  they  held  their  peace,  and  glorified  God, 
saying,  Then  to  the  Gentiles  also  hath  God  granted  repentance  unto  life. 

The  news  of  the  reception  of  CorneHus,  his  friends,  and 

150 


XI.  i-i8.]  PETER'S  APOLOGY.  I^I 

his  family  into  the  Church  without  previous  circumcision 
spread  rapidly  throughout  Judaea  and  became  known  to 
all  the  Christians  there  (i).  And  when  some  time  after- 
wards Peter  came  to  Jerusalem,  those  Christians  who 
formerly  had  been  Jews  and  still  entertained  Jewish  no- 
tions, disputed  with  him  concerning  the  correctness  of 
his  conduct  in  being  so  intimate  with  men  who  were  not 
circumcised  (2  sq.).  But  Peter  by  the  simple  telling  of 
the  story,  adding  in  the  independent,  vivid  manner  of  an 
eye  and  ear  witness  some  details  to  the  record  given  in 
the  preceding  chapter,  proved  to  them  that  he  could  not 
have  acted  otherwise  without  open  disobedience  to  God 
Himself,  who  by  a  singular  vision  (5-10;  comp.  x.  10-16), 
by  the  direct  command  of  the  Holy  Ghost  (ii  sq. ;  comp. 
X.  17-20),  and  by  what  Peter  heard  and  saw  in  the  house 
of  Cornelius  (13-15  ;  comp.  x.  30-46),  had  evidently  shown 
that  also  these  Gentiles  were  to  have  part  in  the  baptism 
with  the  Holy  Ghost  that  had  been  promised  and  granted 
to  the  apostles  in  the  first  place  (16)  ;  and  that  therefore 
the  reception  into  the  Church  by  the  ordinary  means  of 
baptism  with  water  could  not  be  denied  to  them  who  in 
everything  essential  had  by  God  Himself  been  placed  on 
a  level  with  the  first  Christians  of  Jewish  descent  (17). 
Having  heard  this,  the,  at  first  dissatisfied.  Christians 
could  not  but  give  up  their  opposition  to  the  course  taken 
by  Peter,  and  even  praise  God  who  evidently,  though 
contrary  to  their  expectation,  had  wrought  also  in 
heathen  that  change  of  heart  that  is  the  only  and  indis- 
pensable way  to  life  eternal  (18). 

Ver.  I.  The  Gentiles  also.  And  without  first  becoming 
Jews  through  circumcision  ;  for  that  the  Gospel  and  faith 
and  salvation  were  intended  also  for  the  Gentiles,  they 
knew  full  well.  (Comp.  Matt,  xxviii.  19;  Acts  i.  8  ;  ii. 
39  ;    iii.  25  sq.) — Ver.   2.  Peter.     Together  with   his   six 


1^2  THE  ACTS.  [XI.  2-16. 

companions  (12;  comp.  x.  23).  Of  the  circumcision. 
Comp.  X.  45. — Ver.  3.  Wentest  in,  etc.  Comp.  x.  23,  28, 
48.  They  would  not  have  objected  to  what  Peter  had 
done  if  he  had  also  made  Cornelius  and  the  others  submit 
to  circumcision  and  thereby  to  the  ceremonial  law. — Ver. 
4.  Began,  and  expounded.  This  shows  the  importance  of 
the  matter  as  also  of  Peter's  apology.  In  order.  In  the 
way  and  order  in  which  the  different  events  had  happened. 
— Ver.  5.  I.  Emphatic,  referring  to  his  own  personal 
experience.  It  came  even  unto  me.  So  that  I  could 
look  in. — Ver.  6.  Fastened  mine  eyes.  Wondering 
what  it  might  be.  Considered.  Plxed  my  mind  upon  it. 
And  saw,  etc.  The  result  of  the  fastening  his  eyes  and 
the  considering.  Wild  beasts.  Mentioned  here  espe- 
cially, but  included  in  all  nianncr  of  foiirfooted  beasts,  x. 
12. — Ver.  II.  We  were.  Perhaps  also  those  six  com- 
panions of  whom  he  speaks  in  the  next  verse. — Ver.  12. 
Making  no  distinction.  Viz.  between  Jews  and  Gentiles, 
as  going  with,  and  to,  the  one  class  and  refusing  to  do  so 
with  regard  to  the  other.  Doubting  nothing,  x.  20,  viz. 
as  to  doing  what  God  had  commanded  him  to  do  and 
still  would  command  him,  refers  to  the  same  thing ;  for 
God  wanted  him  to  make  no  distinction  in  the  above 
sense.  These  six  brethren.  Present  also  at  Jerusalem 
as  Peter's  witnesses. — Ver.  13.  The  angel.  Mentioned 
already  x.  3,  22  ;  hence  the  definite  article  designating 
him  as  already  known. — Ver.  14.  Whereby.  Lit.  zvlicrcin  ; 
the  Gospel  contains  all  that  is  necessary  unto  salvation, 
the  divine  truth  and  grace  that  must  be  appropriated  by 
faith,  and  the  divine  power  to  work  and  preserve  this 
faith.  (Comp.  Rom.  i.  16;  x.  17.)— Ver.  15.  Began. 
Comp.  X.  44.  In  the  beginning.  Comp.  ii.  i  sqq. — Ver. 
16.  The  word  of  the  Lord.  Comp.  i.  5.  Ye.  Emphatic, 
in   contrast   with   those  that  were  baptized   by  John. — 


XI.  17,  iS.]  PETER'S  APOLOGY.  ir3 

■Ver.  17.  When  we  believed.  Lit.  had  become  believers. 
Faith  was  the  only  condition  and  prerequisite,  and  also 
the  absolutely  necessary  one  ;  hence  that  gift  of  the  Holy 
Ghost  (x.  45  sq.)  proved  that  Cornelius  and  the  others 
had  true  faith  and  therefore  were  entitled  to  baptism, 
since  faith  is  also  the  only  condition  of  this.  Who  was  I, 
etc.  Really  two  interrogative  sentences  blended  into 
one,  literally,  Who  zvas  I,  able  to  prevent  God?  That  is, 
Who  was  I  over  against  God,  I,  a  mere  sinful  creature? 
Was  I  able  to  hinder  God  w^hen  He  so  unmistakably 
expressed  His  will  that  these  men  should  be  granted 
baptism  without  laying  upon  them  any  further  condition  ? 
— Ver.  18.  Held  their  peace.  Were  silent,  did  not  say 
anything,  viz.  in  opposition  to  Peter.  Glorified.  Show- 
ing the  real  change  they  had  undergone  in  this  direction. 
Then.  According  to  what  we  have  heard  from  reliable 
witnesses.  Without  this  testimony  they  would  not  have 
believed  it.  To  the  Gentiles  also.  Namely,  without  their 
being  compelled  to  become  Jews. 

(B.)  The  Spreading  of  the  Gospel  to  the  North 
OF  Palestine. 

19-30.  They  therefore  that  were  scattered  abroad  upon  the  tribulation 
that  arose  about  Stephen  travelled  as  far  as  Phoenicia,  and  Cyprus,  and 
Antioch,  speaking  the  word  to  none  save  only  to  Jews.  But  there  were 
some  of  them,  men  of  Cyprus  and  Cyrene,  who,  when  they  were  come  to 
Antioch,  spake  unto  the  Greeks  also,  preaching  the  Lord  Jesus.  And  the 
hand  of  the  Lord  was  with  them:  and  a  great  number  that  believed  turned 
unto  the  Lord.  And  the  report  concerning  them  came  to  the  ears  of  the 
church  which  was  in  Jerusalem  :  and  they  sent  forth  Barnabas  as  far  as 
Antioch  :  who,  when  he  was  come,  and  had  seen  the  grace  of  God,  was 
glad;  and  he  exhorted  them  all,  that  with  purpose  of  heart  they  would 
cleave  unto  the  Lord :  for  he  was  a  good  man,  and  full  of  the  Holy  Ghost 
and  of  faith  :  and  much  people  was  added  unto  the  Lord.  And  he  went 
forth  to  Tarsus  to  seek  for  Saul  ;  and  when  he  had  found  him,  he  brought 
him  unto  Antioch.     And  it  came  to  pass,  that  even  for  a  whole  year  they 


154  THE  ACTS.  [xi.  19-25. 

were  gathered  together  with  the  church,  and  taught  much  people;  and  that 
the  disciples  were  called  Christians  first  in  Antioch. 

Now  in  these  days  there  came  down  prophets  from  Jerusalem  unto  An- 
tioch. And  there  stood  up  one  of  them  named  Agabus,  and  signified  by 
the  Spirit  that  there  should  be  a  great  famine  over  all  the  world :  which 
came  to  pass  in  the  days  of  Claudius.  And  the  disciples,  every  man  accord- 
ing to  his  ability,  determined  to  send  rehef  unto  the  brethren  that  dwelt 
in  Judaea :  which  also  they  did,  sending  it  to  the  elders  by  the  hand  of  Bar- 
nabas and  Saul. 

God,  who  governs  everything  for  the  good  of  His 
Church,  caused  the  dispersion  of  the  Christians  resulting 
from  the  persecution  that  followed  the  murder  of  Stephen 
to  be  instrumental  in  spreading  the  Gospel  even  outside 
of  Palestine,  namely,  into  countries  to  the  north  of  it, 
though,  owing  to  Jewish  prejudices  that  still  clung  to 
those  dispersed  disciples,  the  Gospel  as  a  rule  was  as  yet 
preached  to  the  Jews  only  (19).  Some  of  those  disciples, 
however,  men  raised  in  heathen  countries,  and  therefore, 
perhaps,  not  so  exclusive  as  were  the  natives  of  Palestine, 
came  to  Antioch,  the  metropolis  of  northern  Syria,  and 
there  preached  also  to  the  heathen  population  (20).  And 
their  Lord  manifestly  approved  of  their  course,  bringing 
many  to  faith  in  Christ  by  their  instrumentality  (21). 
When  these  news  reached  the  mother  Church  at  Jeru- 
salem, Barnabas  was  sent  to  investigate  the  matter  (22). 
Seeing  the  manifest  work  of  divine  grace  he  could  but 
rejoice  and  exhort  the  new  Christians  to  cling  to  their 
Saviour  with  firm  and  sincere  determination  (23).  Thus, 
in  the  true  light,  he  viewed  and  judged  this  matter  because 
he  was  a  man  of  a  noble  and  friendly  disposition,  and  at 
the  same  time  had  received  the  gifts  of  the  Holy  Ghost, 
especially  faith,  in  a  full  measure ;  and  the  result  was 
that  a  large  number  of  people  was  added  to  the  Church 
(24).  Then  Barnabas  went  to  Tarsus  to  get  Saul  to  help 
him  in  gathering  the  rich  harvest  of  their  common  Lord  ; 


XI.  25-30.]  THE  GOSPEL  AT  ANTIOCH.  155 

and  Saul  recognized  in  this  the  call  of  God  and  went  with 
his  friend  (25).  Thus  the  two  had  the  joy  of  working  to- 
gether in  that  congregation  for  even  a  whole  year ;  and 
here,  where  through  their  instrumentality  so  many 
Gentiles  entered  the  Church,  the  disciples  of  Christ  were 
first  called  Christians,  that  is,  adherents  or  followers  of 
Christ  (26). — At  this  time  prophets,  that  is,  inspired  men 
commissioned  by  God  Himself  to  declare  His  counsel 
and  will,  whether  with  regard  to  the  future  or  otherwise, 
came  to  Antioch  {2-]^,  and  one  of  them  publicly  an- 
nounced a  great  famine,  which  also,  as  history  tells  us, 
came  during  the  reign  of  emperor  Claudius  (A.  D.  41-54), 
and  especially  in  the  year  44  fell  upon  Palestine  (28). 
In  consequence  of  this  announcement  the  Christians  at 
Antioch,  being,  as  a  rule,  in  better  circumstances,  made 
up  a  collection  for  the  comparatively  poorer  fellow- 
believers  in  Judaea,  each  one  contributing  according  to 
his  ability  (29),  and  sent  it  by  Barnabas  and  Saul  to  the 
leaders  of  the  congregations  in  Judaea  for  distribution  (30). 
Ver.  19,  They  therefore  that  were  scattered  abroad. 
Thus  Luke  takes  up  again,  and  in  the  same  words,  the 
description  of  what  was  the  result  of  the  murder  of 
Stephen  (viii.  4  sq.),  adding  a  new  point.  To  none.  The 
Greek  word  used  here  intimates  that,  according  to  what 
is  related  in  the  first  part  of  this  chapter,  we  might  ex- 
pect something  else  (the  subjective  negation:  do  not  tJiink 
that  they  preached  to  any  but  Jews). — Ver.  20.  Cyprus. 
Comp.  iv.  36.  Cyrene,  Comp.  ii.  10;  vi.  9.  Antioch. 
First  the  capital  of  the  Greek  kings  of  Syria,  then  of  the 
Roman  governors  of  the  province  bearing  the  same 
name,  founded  in  the  year  300  B.  C,  by  king  Seleucus 
Nicator,  or  Nicanor,  and  named  in  honor  of  his  father, 
king  Antiochus.  Situated  in  the  great  and  fertile  plain 
of  the  river  Orontes,  it  became  a  city  of  great  extent 


.156  THE  ACTS.  [XI.  20,  21. 

and  beauty.  Many  Jews  lived  there.  It  was  also  a 
prominent  seat  of  Hellenistic  culture,  as  afterwards  of  a 
Christian  bishop  and  a  theological  school.  Now,  called 
Antakia,  it  is  of  little  importance,  filling  only  about  one- 
fifth  of  the  ample  space  still  enclosed  by  the  well- 
preserved  walls,  and  having  among  its  Mohammedan 
inhabitants  only  a  few  Christians.  Greeks.  This  read- 
ing, it  seems,  must  be  the  true  one,  since  the  other,  also 
supported  by  important  manuscripts,  viz.  Hellenists,  or 
Greek  Jews  (comp.  vi.  i),  does  not  seem  to  fit  here  at  all, 
as  it  forms  no  direct  contrast  \.o  Jeivs  in  the  preceding 
verse,  and  such  a  contrast  is  expected  here.  The  Jews 
of  Phoenicia,  Cyprus,  and  Antioch  doubtless  with  hardly 
any  exception  were  Hellenists,  using  the  Greek  language 
in  common  life,  not  the  Hebrew.  Perhaps  the  reading 
Hellenists  wz.^  by  mistake  adopted  from  ix.  29.  If  it  were 
the  true  reading,  the  sense  would  be  that  these  Hellenists 
formed,  so  to  say,  the  bridge  between  the  Jews  using  the 
Hebrew  language,  mainly  found  in  Palestine,  and  the 
Gentiles  with  whom  the  Hellenists,  because  of  their 
common  language  and  abode,  came  into  frequent  con- 
tact. Preaching  the  Lord  Jesus.  Announcing  the  glad 
tidings  that  in  Jesus  of  Nazareth  the  Saviour  of  the 
whole  human  race  has  come,  redeeming  men  from  sin, 
Satan,  and  condemnation.  Here  again  we  see  that  Jesus, 
His  person  and  His  work,  is  the  sum  and  substance  of 
the  Gospel  and  of  Christianity,  not  a  sum  or  system  of 
moral  truths.  (Comp.  viii.  5.) — Ver.  21.  The  hand  of  the 
Lord.  Comp.  iv.  28.  To  bring  man  to  believe  in 
Christ  requires  divine  power,  though  God  does  not  make 
use  of  His  irresistible  omnipotence  (Matt,  xxiii.  37  ;  Acts 
xiii.  46  sqq.).  And  a  great  number,  etc.  That  was  the 
consequence.  That  believed.  Had  come  to  believe; 
-that  is  the  only  way  to  turn   nnto  the  Lord,  away  from 


XI.  21-26.]  THE  GOSPEL  A  T  ANTIOCH.  i^y 

the  service  of  sin  to  the  serv^ice  of  Him  who  is  our 
Creator  and  Redeemer  and  hence  our  Lord  in  a  twofold 
sense. — Ver.  22.  Came  to  the  ears.  Lit.  was  Jieard 
(being  spoken)  into  the  cars.  Barnabas.  A  man  well 
qualified  for  this  important  and  somewhat  delicate  mis- 
sion both  by  his  descent  and  his  peculiar  gifts  and  stand- 
ing in  Jerusalem,  having  the  confidence  of  all  concerned. 
(Comp.  iv.  36 ;  ix.  27.)  As  far  as  Antioch.  This  place 
was  further  removed  from  Jerusalem  than  any  other  that 
so  far  could  be  mentioned  as  the  seat  of  a  congregation. 
— Ver,  23.  Was  glad.  Not  jealous,  or  at  least  doubtful 
how  this  was  to  be  regarded.  That  with  purpose  of 
heart,  etc.  They  had  in  faith  come  to  Christ ;  now  they 
were  to  stay  with  Him,  cling  to  Him,  not  languidly  or 
irresolutely,  but  with  the  determination  of  their  very 
hearts. — Ver.  24.  A  good  man.  A  man  fit  for  a  mission 
of  this  nature,  noble-minded,  impartial,  kind  and  chari- 
table. (Comp.  Rom.  v.  7.)  Full  of  the  Holy  Ghost.  Able 
to  judge  also  in  these  spiritual  matters,  and  ready  to 
recognize  the  manifest  will  and  hand  of  God  even  when 
contrary  to  his  ideas  and  expectations.  And  of  faith.  It 
required  especially />?////,  humble  and  truthful  submission 
to  the  will  of  God.  (Comp.  x.  38.) — Ver.  25.  Tarsus. 
Comp.  ix.  30.  To  seek  for  Saul.  Of  whom  Barnabas 
evidently  had  never  lost  sight,  and  whose  rare  gifts  and 
zeal  he  appreciated. — Ver.  26.  Were  gathered  together. 
Were  united  in  common  work.  In  the  church.  Is  the 
better  translation.  Christians.  This  name,  in  all  prob- 
ability, was  given  them  by  their  heathen  fellow-citizens. 
The  Jews  would  not  have  used  the  Greek  equivalent  of 
Messiah,  viz.  Christ,  for  giving  a  nickname  to  the  fol- 
lowers of  the  hated  and  despised  Jesus  of  Nazareth  whom 
they  had  crucified  because  he  claimed  the  name  and  dig- 
nity of  the  Messiah  or  Christ ;  and  the  Christians  them- 


IS8  THE  ACTS.  [XI.  26-28. 

selves  never  call  themselves  by  this  name  in  the  New 
Testament,  it  being,  where  it  occurs  (here  and  Acts  xxvi. 
28;  I  Pet.  iv.  16),  a  term  of  reproach  used  by  their 
opponents.  Very  soon,  however,  the  believers  learned 
to  regard  it  as  a  title  of  honor  and  used  it  themselves, 
glad  to  bear  His  name  to  whom  they  owed  everything. 
The  original  form  may  be  of  Greek  or  Latin  origin,  prob- 
ably the  former,  the  Antiochians,  who  were  fond  of  wit- 
ticism and  mockery  and  used  the  Greek  language,  being 
the  authors  of  this  nickname. — Ver.  27.  Came  down. 
Jerusalem  was  situated  higher  than  Antioch  ;  moreover, 
as  the  seat  of  the  Old  Testament  sanctuary  and  of  the 
mother  church,  it  had  a  grandeur  and  height  above  all 
other  places.  Why  these  prophets  came,  who  sent 
them,  whether  the  Holy  Ghost  directly,  or  the  church  at 
Jerusalem,  can  only  be  a  matter  of  conjecture.  Prophets. 
The  explanation  given  above  is  the  only  correct  one.  The 
word  is  the  technical  term  for  an  i)itcrprctc7-  of  divine  will 
and  zvord,  a  man  through  zvJioui  God  speaks  and  reveals 
His  will  and  mysteries.  A  prophet  knows  the  will  and 
mysteries  of  God  by  immediate  divine  revelation,  and 
communicates  them  to  others.  And  this  will  and  these 
mysteries  have  reference,  directly  or  indirectly,  to  the 
salvation  of  mankind.  Since  in  the  Old  Testament  this 
salvation  was  future,  prophecies  as  a  rule  had  the  form 
of  predictions ;  but  this  is  merely  accidental,  owing  to 
the  peculiar  circumstances  of  those  times.  In  the  New 
Testament  prophets  as  a  rule  spoke  of  the  salvation 
already  obtained,  and  by  divine  inspiration  explained  its 
meaning  and  import ;  only  where  they  spoke  of  events 
that  were  still  future  their  prophecies  took  the  form  of 
predictions.  (Comp.  i  Cor,  xiv,  i  sq.  ;  xii.  28 ;  Eph. 
iii.  5  ;  iv.  1 1  ;  i  Thess.  v.  20 ;  i  Tim.  i.  18  ;  iv.  14.) — Ver. 
28.  By  the  Spirit.     He  knew  it  and  could  foretell  it  only 


XI.  28-30.  ]  THE  GOSPEL  AT  ANTIOCH.  159 

because  the  Spirit  had  revealed  it  to  him.  Paul  met 
him  again  a  good  many  years  later  (xxi.  10  sq.).  The 
world.  Used  also  to  denote  the  Roman  Empire.  In  the 
days  of  Claudius.  The  whole  reign  of  this  emperor  was 
notable  for  famine  and  dearth,  one  affliction  of  this  sort 
following  the  other,  though  not  in  all  countries  at  the 
same  time.— Ver.  29.  According  to  his  ability.  Lit. 
accordi)ig  as  each  one  was  prosperous,  or,  Jiad  means. 
Relief.  Lit.  for  service,  or  ministry,  that  is  to  minister 
unto  the  wants,  to  relieve  the  wants.  This  was  done  be- 
fore the  famine  came  upon  Judaea;  to  wait  until  it  had 
come  would  not  have  required  a  special  prophecy  or  pre- 
diction.— Ver.  30.  To  the  elders.  Q-^Vio-di  presbyters  \\\\\\& 
original,  the  word  from  \\\\\z\\  priest  is  derived.  In  other 
passages  the  same  persons  are  called  bishops,  from  the 
GrQok  episkopos,  signifying  overseer,  or  superintendent — the 
former  name  denoting  their  honor  and  dignity,  the  latter 
their  duty  and  office.  (Comp.  xiv.  23;  xv.  2,  6;  xx.  17, 
28 ;  I  Pet.  v.  I  ;— Phil.  i.  i  ;  Tit.  i.  5,  7.)  Hence, 
originally,  and  by  divine  right,  the  bishop  occupied  no 
higher  position  and  dignity  in  the  Christian  Church  than 
the  elder,  the  two  titles,  on  the  contrary,  designating  one 
and  the  same  person  and  office,  only  from  a  different 
point  of  view.  It  has  been  surmised  that  after  the  first 
assistants  of  the  apostles  had  been  dispersed  (comp.  vi.  i 
sqq.;  viii.  i  sqq.),these  presbyters  or  bishops  were  appointed 
to  assist  the  apostles  or  to  take  their  place  when  absent. 
The  name  elders,  as  the  honorary  title,  was,  no  doubt, 
taken  from  the  Jewish  elders  prominent  in  the  whole  his- 
tory of  the  Old  Testament  as  also  at  the  time  of  Christ 
and  the  apostles.  (Comp.  Ex.  iii.  16;  Num.  xi.  16; 
I  Kings  viii.  i,  3  ;  i  Mace.  xii.  6  ;  Luke  vii.  3  ;  xxii.  66; 
Acts  iv.  5.)  Barnabas  and  Saul.  Barnabas  was  still  the 
leader.     Why   are   the   apostles  not  mentioned?     Some 


l6o  THE  ACTS.  [xi.  30, 

say  because  they  were  absent,  either  on  missionary  tours, 
or  on  account  of  the  persecution  mentioned  in  the  next 
chapter;  others,  because  it  was  not  necessary  to  mention 
them  here,  and  some  of  these  even  identify  this  visit  with 
that  mentioned  Gal.  ii.  i  sqq. 


CHAPTER  XII. 
The  Persecutions  and  the  End  of  Herod  Agrippa  I. 

(A.)  Herod  Agrippa  s  Perseaitions  (A.  D.  44). 

1-17.  Now  about  that  time  Herod  the  king  put  forth  his  hands  to  afflict 
certain  of  the  church.  And  he  killed  James  the  brother  of  John  with  the 
sword.  And  when  he  saw  that  it  pleased  the  Jews,  he  proceeded  to  seize 
Peter  also.  And  those  were  the  days  of  unleavened  bread.  And  when  he 
had  taken  him,  he  put  him  in  prison,  and  delivered  him  to  four  quaternions 
of  soldiers  to  guard  him  ;  intending  after  the  Passover  to  bring  him  forth 
to  the  people.  Peter  therefore  was  kept  in  the  prison ;  but  prayer  was 
made  earnestly  of  the  church  unto  God  for  him.  And  when  Herod  was 
about  to  bring  him  forth,  the  same  night  Peter  was  sleeping  between  two 
soldiers,  bound  with  two  chains  :  and  guards  before  the  door  kept  the 
prison.  And  behold,  an  angel  of  the  Lord  stood  by  him,  and  a  light  shined 
in  the  cell :  and  he  smote  Peter  on  the  side,  and  awoke  him,  saying.  Rise 
up  quickly.  And  his  chains  fell  off  from  his  hands.  And  the  angel  said 
unto  him.  Gird  thyself,  and  bind  on  thy  sandals.  And  he  did  so.  And  he 
saith  unto  him,  Cast  thy  garment  about  thee,  and  follow  me.  And  he  went 
out,  and  followed;  and  he  wist  not  that  it  was  true  which  was  done  by  the 
angel,  but  thought  he  saw  a  vision.  And  when  they  were  past  the  first  and 
the  second  ward,  they  came  unto  the  iron  gate  that  leadeth  into  the  city ; 
which  opened  to  them  of  its  own  accord :  and  they  went  out,  and  passed  on 
through  one  street ;  and  straightway  the  angel  departed  from  him.  And 
when  Peter  was  come  to  himself,  he  said,  Now  I  know  of  a  truth,  that  the 
Lord  hath  sent  forth  his  angel  and  delivered  me  out  of  the  hand  of  Herod, 
and  from  all  the  expectation  of  the  people  of  the  Jews.  And  when  he  had 
considered  the  thing,  he  came  to  the  house  of  Mary  the  mother  of  John 
whose  surname  was  Mark;  where  many  were  gathered  together  and  were 
praying.  And  when  he  knocked  at  the  door  of  the  gate,  a  maid  came  to 
answer,  named  Rhoda.  And  when  she  knew  Peter's  voice,  she  opened  not 
the  gate  for  joy,  but  ran  in,  and  told  that  Peter  stood  before  the  gate.  And 
they  said  unto  her,  Thou  art  mad.  But  she  confidently  affirmed  that  it 
II  161 


l62  THE  ACTS.  [xii.  1-9. 

was  even  so.  And  they  said,  It  is  his  angel.  But  Peter  continued  knock- 
ing :  and  when  they  had  opened,  they  saw  him,  and  were  amazed.  But  he, 
beckoning  unto  them  with  the  hand  to  hold  their  peace,  declared  unto  them 
how  the  Lord  had  brought  him  forth  out  of  the  prison.  And  he  said,  Tell 
these  things  unto  James,  and  to  the  brethren.  And  he  departed,  and  went 
to  another  place. 


About  the  time  when  Barnabas  and  Saul  were  sent  to 
Jerusalem  to  deliver  the  collection  raised  for  the  support 
of  the  poor  brethren  in  Judaea  (xi,  27  sqq.),  a  new  perse- 
cution arose  in  this  country.  King  Herod  Agrippa  I. 
undertook  to  maltreat  some  of  the  Christians,  designing, 
as  it  would  seem,  especially  the  destruction  of  the 
apostles,  the  leaders  of  the  Church,  hoping  that  that 
would  bring  about  at  least  the  weakening,  if  not  the 
ruin,  of  the  whole  Church  (i).  James,  the  son  of  Zebedee, 
he  put  to  death  and  thus  made  him  the  first  martyr 
among  the  apostles  (2).  As  his  actions  in  this  regard 
evidently  pleased  the  Jews,  Agrippa  then  also  seized 
Peter,  the  very  foremost  leader  of  the  Church,  and  im- 
prisoned him,  having  him  strictly  guarded,  with  the  in- 
tention of  publicly  trying  and  sentencing  him  after  the 
Easter  festival  that  was  being  celebrated  (3  sq.).  As 
was  natural,  the  congregation  offered  up  fervent  prayers 
for  the  release  of  their  most  prominent  member  (5). 
And  this  prayer  was  not  in  vain.  The  night  before  Peter 
was  to  be  tried  the  precautions  for  preventing  his  escape' 
were  doubled  (6).  But  no  human  measure  can  prevent 
God  from  delivering  His  Christians.  Something  similar 
to  what  had  once  before  happened  to  Peter  (v.  17  sqq.) 
took  place  :  all  at  once  an  angel  of  God,  surrounded  by 
heavenly  light,  appeared  In  the  dismal,  gloomy  prison, 
roused  Peter  from  his  calm,  sound  sleep,  and,  freeing  him 
from  his  fetters,  bade  him  hasten  to  get  ready  for  follow- 
ing him  (7  sq.).     Peter  did  so,  although,  being  awakened 


XII.  9- 1 7-]  THE  PERSECUTIONS  OF  HEROD  AGRIPPA  I.     163 

SO  suddenly,  he  at  first  thought  the  heavenly  appearance 
to  be  but  a  vision  (9).  Following  his  guide,  he  passed 
out  of  the  prison  and  by  his  guards,  and  through  the 
heavy  iron  gate  that  shut  off  the  prison  from  the  city  and 
which  was  opened  by  divine  power.  Having  been  led 
by  the  angel  through  one  street  and  thus  being  out  of 
immediate  danger,  he  suddenly  found  himself  alone  (10). 
Then  he  could  not  but  see  that  what  hitherto  had  seemed 
to  him  but  a  vision  was  a  joyful  reality,  namely  his 
delivery  from  Agrippa's  murderous  hands  and  the  execu- 
tion so  eagerly  expected  by  the  Jews(ii).  When  he  had 
come  to  see  this,  he  went  to  the  house  of  a  Christian 
sister  where  many  fellow-believers  had  assembled  to  pray 
for  his  deliverance  (12).  The  girl  in  charge  of  the  gate, 
hearing  Peter  knock,  first  went  to  listen  whether  a  friend 
or  an  enemy  wanted  to  gain  admittance  (13);  but  when 
she  had  recognized  the  voice  of  Peter,  she  did  not  even 
think  of  opening  the  gate,  but  hastened  to  break  the 
goods  tidings  to  the  others  (14).  These,  however,  could 
so  little  believe  her  that  they  supposed  her  to  be  beside 
herself  from  excitement,  and,  when  she  persisted,  thought 
it  must  be  Peter's  guardian  angel  who  had^  assumed  his 
form  and  voice  (15).  As  Peter  kept  knocking,  they  at 
last  admitted  him,  amazed  to  see  him  there  himself  (16). 
As  he  knew  that  God  wanted  him  to  flee  from  Jerusalem 
for  a  time,  he  hurriedly  explained  what  had  happened  to 
him  and  requested  them  also  to  let  the  others  know,  and 
then  withdrew  to  another  place  (17). 

Ver.  I.  Herod.  Agrippa  I.,  a  son  of  Aristobulus,  a 
nephew  of  Herod  Antipas,  the  tetrarch  of  Galilee  (Matt. 
U.  22),  and  a  grandson  of  Herod  the  Great,  who  by  the 
favor  of  the  emperor  Claudius  had  become  king  over  the 
whole  territory  formerly  ruled  by  his  grandfather  (A.  D. 
42-44),  an  extravagant  but  shrewd  prince.     Put  forth  his 


164  THE  ACTS.  [XII.  1-9. 

hands.  Had  hands  laid  on  them,  had  them  seized. — 
Ver.  2.  James.  Surnamed  the  older,  in  contradistinction 
to  James  the  son  of  Alphaeus  (i.  13),  one  of  the  principal 
leaders  of  the  Church,  he  and  his  brother  John  and  Peter 
having  been  the  most  intimate  disciples  of  Christ  (Mark 
V.  37 ;  Matt.  xvii.  i  sqq.  ;  xxvi.  37).  This  took  place 
before  Easter  A.  D.  44. — Ver.  3.  Peter.  Comp.  i.  13. 
The  days  of  unleavened  bread.  Popularly  called  the  pass- 
over  (Luke  xxii.  i),  though,  strictly  speaking,  the  former 
followed  the  latter  (Lev.  xxiii.  5  sq.  ;  Num.  xxviii.  16  sq.  ; 
comp.  also  Matt.  xxvi.  2,  17). — Ver.  4.  Four  quaternions 
of  soldiers.  Four  bands  of  four  soldiers  each,  perhaps 
one  band  at  a  time  being  on  duty  in  the  four  night 
watches.  (Comp.  Matt.  xiv.  25  ;  Mark  xiii.  35.)  Bring 
him  forth.  Lit.  lead  him  up,  viz.  to  the  elevated  place 
where  the  judgment  seat  was  located.  (Comp.  John 
xix.  13.) — Ver.  6.  Between  two  soldiers,  etc.  Peter  was 
chained  to  two  soldiers  instead  of  one  (comp.  xxiii.  18); 
the  two  other  soldiers  belonging  to  the  band  of  four  were 
stationed  outside,  before  the  prison  door,  at  a  short  dis- 
tance from  each  other.  (Comp.  10.)  Kept.  Watched, 
guarded.  —  Ver.  7.  Behold.  Something  unexpected. 
Stood  by  him.  All  at  once.  Cell.  Better,  prison  (A.  V.). 
Smote.  So  soundly  Peter  was  asleep,  having  a  good  con- 
science and  firm  confidence  in  God's  love  and  care.  His 
chains  fell.  Miraculously.  Off  from  his  hands.  Lit, 
out  of,  etc.,  the  chains  having  been  twisted  around  and 
into  the  hands. — Ver.  8.  Gird  thyself.  Taking  up  the 
long  and  flowing  gown  and  fastening  it  with  a  girdle  so 
that  it  did  not  hinder  in  rapid  walking.  Garment.  A 
sort  of  cloak  or  shawl. — Ver.  9.  Wist.  Knew.  By. 
Through  is  the  better  rendering,  the  angel  being  simply 
the  instrument  of  God.  A  vision.  Signifying  and  sym- 
bolizing something  (comp.  x.  9  sqq.),  and  in  so  far  also 


XII.  9-I7-]    THE  PERSECUTIONS  OF  HEROD  AGRIPPA  I.     165 

something  real,  being  wrought  by  God;  but  not  an 
actual  external  occurrence. — Ver.  10.  The  first  and  second 
ward.  Or  watch.  (Comp.  6.)  On  these  two  guards, 
as  on  their  two  comrades  inside,  no  doubt  a  miraculous 
sleep  had  fallen.— Ver.  11.  Was  come  to  himself.  Was 
fully  conscious  of  his  situation  and  the  reality  of  his 
deliverance.  (Comp.  9.) — Ver.  12.  Considered.  Better, 
perceived,  comprehended,  imderstood.  Mary,  A  near  rel- 
ative of  Barnabas  (Col.  iv.  10).  Mark.  The  intimate 
disciple  of  Peter  (i  Pet.  v.  13)  and  author  of  the  second 
Gospel.  '(Comp.  also  ver.  25;  xiii.  5;  xv.  37sqq.) — Ver. 
13.  A  maid,  etc.  Comp  John  xviii.  16.  The  gate  was 
no  doubt  the  portal,  or  porch,  or  gateway,  that  led  from 
the  street  into  the  inner  court.  (Comp.  Matt.  xxvi.  71.) 
Answer.  Better,  hearken,  or  listen. — Ver,  15.  His  angel. 
His  guardian  angel,  a  supposition  in  conformity  with  the 
then  prevalent  belief  of  the  Jews,  as  also  later  of  many 
Christians,  some  of  the  foremost  fathers  of  the  Church  in- 
cluded (e.  g.  Basil  and  Chrysostom) ;  though  Christ 
(Matt,  xviii.  10),  as  also  the  Holy  Scriptures  in  general 
(e.  g.  Psalm  xxxiv.  7  ;  xci.  1 1  ;  Heb.  i.  14),  speaks  only  of 
the  common  service  that  the  holy  angels  render  to  the 
children  of  God,  and  not  of  a  special  guardian  angel  for 
every  Christian. — Ver.  16.  When  they  had  opened.  Hav- 
ing come  out  of  the  room  where  they  were  assembled, 
curious  and  eager  to  see  what  it  was. — Ver.  17.  Hold 
their  peace.  Be  silent  and  quiet.  James.  "  The  Lord's 
brother"  (Gal.  i.  19;  Acts.  i.  14;  xv.  13),  from  now  on 
the  principal  leader  of  the  Church  in  Judaea.  Hence  he 
is  mentioned  especially  and  in  the  first  place.  The 
brethren.  That  were  not  present.  He  departed,  etc.,  in 
conformity  with  Christ's  command  Matt.  x.  23.  (Comp. 
Acts  viii.  I.)  Went  to  another  place.  Preaching,  prob- 
ably, the  Gospel  to  those  to  whom   afterwards  he  wrote 


1 66  THE  ACTS.  [XII.  i8,  19. 

his  epistles.  (Comp.  i  Pet.  1.  i  ;  v.  13.)  Because  this 
persecution,  as  it  seems,  was  aimed  especially  at  the 
apostles,  they  could  flee,  leaving  the  Church  in  the  care 
of  others,  though  under  different  circumstances  they 
acted  differently.     (Comp.  viii.  i.) 

(B.)  Agrippn  s  End. 

18-25.  Now  as  soon  as  it  was  day,  there  was  no  small  stir  among  the 
soldiers,  what  was  become  of  Peter.  And  when  Herod  had  sought  for  him, 
and  found  him  not,  he  examined  the  guards,  and  commanded  that  they 
should  be  put  to  death.  And  he  went  down  from  Judaea  to  Csesarea,  and 
tarried  there. 

Now  he  was  highly  displeased  with  them  of  Tyre  and  Sidon  :  and  they 
came  with  one  accord  to  him,  and,  having  made  Blastus  the  king's  chamber- 
lain their  friend,  they  asked  for  peace,  because  their  country  was  fed  from 
the  king's  country.  And  upon  a  set  day  Herod  arrayed  himself  in  royal 
apparel,  and  sat  on  the  throne,  and  made  an  oration  unto  them.  And  the 
people  shouted,  saying.  The  voice  of  a  god,  and  not  of  a  man.  And  immedi- 
ately an  angel  of  the  Lord  smote  him,  because  he  gave  not  God  the  glory: 
and  he  was  eaten  of  worms,  and  gave  up  the  ghost. 

But  the  word  of  God  grew  and  multiplied. 

And  Barnabas  and  Saul  returned  from  Jerusalem,  when  they  had  fulfilled 
their  ministration,  taking  with  them  John  whose  surname  was  Mark. 

The  deliverance  of  Peter,  having,  as  it  would  seem, 
taken  place  during  the  last  watch  of  the  night  (comp.  4), 
was  not  found  out  till  daybreak,  and  then  filled  the  sol- 
diers concerned  with  the  greatest  dismay,  as,  according 
to  the  usages  of  those  times,  they  had  to  fear  a  severe 
punishment,  not  being  able  to  explain  satisfactorily  the 
escape  of  their  prisoner  (18).  And  their  fears  were  only 
too  well  founded,  as  Agrippa,  after  a  vain  search  for 
Peter,  tried  them  either  for  culpable  neglect  of  duty  or 
perhaps  even  complicity  with  the  escaped  prisoner,  and, 
since  they  could  not  clear  themselves,  made  them  suffer 
the  usual  punishment  for  an  offence  of  this  kind.  Then 
he  went  to  Caesarea  and  there  took  his  abode  for  some 


XII.  20-25.]  AG  RIP  PA'S  END.  167 

time  (19).  As  he  was  very  angry  at  the  principal  cities 
of  Phoenicia,  he  was  approached  by  their  delegates 
through  the  intervention  of  his  chief  chamberlain,  they 
being  anxious  to  remain  at  peace  with  him,  since  their 
territory  was  dependent  on  his  with  regard  to  a  great 
deal  of  their  commerce  (20).  On  an  appointed  day 
Agrippa,  clad  in  a  superb  robe,  publicly  addressed  those 
delegates,  and  in  his  self-conceit  accepted  the  blasphemous 
plaudits  of  the  audience  that  pretended  to  see  in  him  a 
superhuman  being  (21  sq.).  As  a  punishment  for  this  ar- 
rogance he  was  immediately  smitten  with  a  violent  pain 
in  his  bowels,  the  forerunner  of  that  loathsome  disease 
that  within  a  few  days  brought  on  his  end  (23).  Thus 
the  persecutor  of  the  Church  had  died  a  sudden  and 
frightful  death  ;  but  the  Church  itself  went  on  in  its 
victorious  course,  the  Gospel  spreading  everywhere  and 
gaining  more  and  more  believers  (24)  ;  and  Barnabas  and 
Saul,  returning  from  Jerusalem  after  they  had  delivered 
the  collection  and  thus  performed  the  duties  of  their 
present  ofifice,  took  with  them  as  their  assistant  the 
young  cousin  of  the  former  (25). 

Ver.  18.  As  soon  as  it  was  day.  Hence  the  watch 
had  not  been  changed,  either  because  the  deliverance 
had  taken  place  during  the  last  watch,  or  because  the 
miraculous  sleep  of  the  soldiers  had  lasted  longer  than  a 
watch.  Stir.  Viz.  of  mind,  commotion,  dismay.  Among 
the  soldiers.  That  formed  the  four  bands  (4)  ;  they  all 
feared  for  the  lives  of  the  four  comrades  that  had  been 
in  charge  of  the  prisoner  last.  Wliat  was  become  of 
Peter  ?  This  question,  which  they  could  not  answer, 
was  the  cause  of  their  dismay. — Ver.  19.  The  guards. 
No  doubt,  the  four  soldiers  concerned  in  the  next  place  ; 
to  punish  also  the  other  three  bands  would  have  been 
extreme  cruelty,  except   in   case  of  proved  conspiracy. 


i68  THE  ACTS.  [XII.  19-21. 

Caesarea.  Comp.  x.  i  ;  viii.  40.  This  city  was  now  the 
capital  of  Herod,  he  ruHng  also  over  the  territory  that 
since  the  death  of  Archelaus  had  been  governed  by 
Roman  procurators.  (Comp.  i  ;  Matt.  ii.  22.)  The 
Jewish  historian  Josephus,  to  whom  we  owe  some  ex- 
planatory details  of  these  occurrences,  tells  us  that 
Herod  desired  to  be  present  at  games  to  be  celebrated  at 
Caesarea  in  honor  of  emperor  Claudius. — Ver  20.  Blastus 
had  in  some  way  or  other  been  gained  over  to  the  inter- 
ests of  the  Phoenicians.  He  was,  to  judge  by  his  name, 
a  Greek  or  Roman,  and  by  virtue  of  his  intimate  relation 
to  the  king  had  great  influence  with  him.  The  cause  of 
the  difificulty  was  very  likely  commercial  rivalry  between 
those  cities  and  Caesarea.  Was  fed.  Buying  Palestinian 
products,  especially  grain,  and  selling  again  timber,  articles 
of  luxury,  and  so  on.  (Comp.  i  Kings  v.  8-10;  Ez.  xxvii. 
17.)  "The  narrow  strip  of  Phoenician  territory  was  of 
course  utterly  inadequate  to  furnish  corn,  oil,  and  other 
necessaries  for  the  important  maritime  cities  of  Tyre  and 
Sidon.  From  very  early  times  the  neighboring  fertile 
regions  were  in  the  habit  of  furnishing  supplies  for  the 
markets  of  Tyre.  Herod,  no  doubt,  in  his  anger  forbade 
all  intercommunication  and  trafflc  between  Israel  and  the 
Phoenician  cities."-  {Pop.  Covim.) — Ver.  21.  Upon  a  set 
day.  Acording  to  Josephus,  the  second  day  of  the 
games.  "  The  festival  was  kept  in  the  month  of  August 
in  the  year  44  :  the  king  had  appointed  the  second  day 
of  the  festival  to  receive  the  Tyrian  ambassadors,  and  to 
convey  to  them  his  gracious  assurance  of  favor  and  par- 
don. Josephus,  whose  graphic  account  of  the  incident 
well  supplements  the  brief,  stern  summary  of  the  'Acts,' 
tells  us  that  on  that  morning  of  the  2d  August  the  king 
entered  the  vast,  crowded  theatre  of  Caesarea,  clothed  in 
a  magnificent  dress  of  silver  tissue  ;  the  sun's  rays  fell  on 


XII.  21-23.]  AGRIPPA'S  END.  169 

the  royal  robes  of  silver,  and  the  eyes  of  the  beholder 
were  dazzled  with  the  brightness  which  surrounded  the 
monarch.  Herod  then  from  his  throne  spoke  to  the  as- 
sembled multitude,  the  majority  of  whom  were  idolaters, 
— Caisarea  was  almost  exclusively  a  Gentile  city.  Courtly 
Voices  among  the  crowd  cried  aloud  that  the  monarch 
who  stood  before  them  in  all  his  magnificence  was  no 
man,  but  a  god  ;  and  the  crowd,  dazzled  with  the  bril- 
liancy of  his  appearance,  took  up  the  shout,  saying,  '  It 
is  the  voice  of  a  god  and  not  of  a  man  ; '  and  the  king, 
whose  pride  had  been  that  he  belonged  to  the  idol-abhor- 
ring Hebrew  people,  was  well  pleased  with  the  impious 
homage.  While  listening  approvingly  to  this  blasphe- 
mous flattery,  the  king  suddenly  looked  up  and  saw  an 
owl  sitting  on  a  rope  above  his  head,  and  immediately 
understood  that  the  bird  was  the  messenger  to  him  of 
evil  tidings  (an  old  prediction  he  had  heard  at  Rome 
had  warned  him  that  the  appearance  of  this  bird  would 
betoken  grave  evil  to  him).  He  fell  into  a  deep  melan- 
choly, and  very  soon  was  seized  with  agonizing  pain  in 
his  bowels  :  he  then  said  to  the  audience,  '  I  whom  you 
called  a  god  am  commanded  now  to  depart  this  life;' 
and  the  pain  becoming  more  violent,  he  was  carried  into 
his  palace,  where  he  lingered  in  extreme  suffering  for  five 
days  and  then  expired."  {Pop.  Co7?i!n.)  Hade  an  oration 
unto  them.  Unto  the  embassadors,  namely,  in  the  first 
place. — Ver.  23.  He  was  eaten  of  worms.  Josephus  sim- 
ply speaks  of  violent  and  torturing  pains.  The  more 
accurate  description  given  by  the  author  of  Acts  is  also 
a  proof  that  Luke  the  physician  was  this  author.  "  It 
has  been  suggested  that  this  fearful  malady  is  especially 
reserved  by  God  for  princes  who  have  cruelly  misused 
their  power  over  their  subjects.  The  instances  we  pos- 
sess of  victims  to  this  disease  are  few  in  number : — Anti- 


1 70  THE  ACTS.  [XII.  23,-25. 

ochus  Epiphanes,  who  bitterly  persecuted  the  Jews ; 
Pheretima,  Queen  of  Cyrene,  celebrated  for  her  cruelty  ; 
C.  L.  Herminianus,  Roman  governor  of  Cappadocia,  who 
cruelly  persecuted  the  Christians  (see  Tcrtul.  ad  Sca- 
pula m) ;  and  the  Emperor  Galerius,  the  last  persecutor 
of  the  Church  (EUSEBIUS).  To  this  list  Niebuhr 
adds  the  name  of  Philip  II."  {Pop.  Cojuni.)  In  this 
case  this  terrible  disease  is  expressly  described  as  a  special 
punishment  because  Herod  had  arrogated  to  himself  the 
glory  due  to  God.  (Comp.  2  Mace.  ix.  5-9.) — Ver.  25. 
From  Jerusalem.  Other  manuscripts  read,  to  Jerusalem, 
and  this  can,  in  the  Greek  original,  be  construed  with 
the  next  clause,  When  they  Jiad fulfilled  their  vii)iistration 
to  Jerusalem,  o\' with  regard  to  Jerusalem.  If  this  latter 
reading  be  correct,  the  apostles  may  not  have  been  at  all 
in  Jerusalem,  as  also  xi.  30  this  is  not  stated  ;  and  hence 
there  would  not  even  be  an  apparent  contradiction  be- 
tween the  Acts  and  Gal.  ii.  i,  where  Paul  does  not  men- 
tion this  journey,  yea,  according  to  the  context,  seems  to 
deny  that  he  had  been  at  Jerusalem  again  between  the 
journey  mentioned  in  Gal.  i.  18  and  that  spoken  of  in  ii.  i. 
But  even  if  he  and  Barnabas  were  there  this  time,  Paul 
might  pass  it  by  in  Gal.  ii.  i  because,  in  accordance  with 
their  mission  at  that  time,  their  stay  there  was  a  very 
brief  one,  and  hence  could  have  no  bearing  on  the  points 
discussed  in  Gal.  i.  and  ii.     (Comp.  xxii.  17;  xi.  30.) 


Ill —THE  FIRST  MISSIONARY  TOUR  OF  PAUL— 
A.  D.  46-50  (Chs.  XIII.  and  XIV.). 


CHAPTER  XIII. 
(A.)  Paul's  Missionary  Activity  at  Cyprus. 

1-12.  Now  there  were  at  Antioch,in  the  church  that  was  ///tw,  prophets 
and  teachers,  Barnabas,  and  Symeon  that  was  called  Niger,  and  Lucius  of 
Cyrene,  and  Manaen  the  foster-brother  of  Herod  the  tetrarch,  and  Saul. 
And  as  they  ministered  to  the  Lord,  and  fasted,  the  Holy  Ghost  said.  Sepa- 
rate me  Barnabas  and  Saul  for  the  work  whereunto  I  have  called  them. 
Then,  when  they  had  fasted  and  prayed  and  laid  their  hands  on  them,  they 
sent  them  away. 

So  they,  being  sent  forth  by  the  Holy  Ghost,  went  down  to  Seleucia ;  and 
from  thence  they  sailed  to  Cyprus.  And  when  they  were  at  Salamis,  they 
proclaimed  the  word  of  God  in  the  synagogues  of  the  Jews  :  and  they  had 
also  John  as  their  attendant.  And  when  they  had  gone  through  the  whole 
island  unto  Paphos,  they  found  a  certain  sorcerer,  a  false  prophet,  a  Jew, 
whose  name  was  Bar-Jesus ;  which  was  with  the  proconsul,  Sergius  Paulus, 
a  man  of  understanding.  The  same  called  unto  him  Barnabas  and  Saul, 
and  sought  to  hear  the  word  of  God.  But  Elymas  the  sorcerer  (for  so  is 
his  name  by  interpretation)  withstood  them,  seeking  to  turn  aside  the  pro- 
consul from  the  faith.  But  Saul,  who  is  also  called  Paul,  filled  with  the 
Holy  Ghost,  fastened  his  eyes  on  him,  and  said,  O  full  of  all  guile  and 
all  villany,  thou  son  of  the  devil,  thou  enemy  of  all  righteousness,  wilt  thou 
not  cease  to  pervert  the  right  ways  of  the  Lord  ?  And  now,  behold,  the 
hand  of  the  Lord  is  upon  thee,  and  thou  shalt  be  blind,  not  seeing  the  sun 
for  a  season.  And  immediately  there  fell  on  him  a  mist  and  a  darkness ; 
and  he  went  about  seeking  some  to  lead  him  by  the  hand.  Then  the  pro- 
consul, when  he  saw  what  was  done,  believed,  being  astonished  at  the  teach- 
ing of  the  Lord. 

With   this  chapter  tJie  second  part  of  the  Acts  begins, 

171 


1^2  THE  ACTS.  [xiii.  i-io. 

treating  especially  of  tJic  missionary  activity  of  Paul 
(chapters  xiii.-xxviii.).  The  first  starting-point  and  cen- 
tre of  this  activity  was  Antioch,  where  a  flourishing  con- 
gregation existed,  led  by  a  number  of  prophets  and  other 
teachers  (i).  Whilst  these  men  were  attending  to  the 
duties  of  their  divine  office,  strictly  abstaining  from  all 
that  could  be  a  hindrance  to  them,  the  Holy  Ghost  made 
known  His  will  that  from  now  on  Barnabas  and  Saul 
were  to  enter  upon  the  special  work  to  which  first  of  all 
Saul,  and  then,  as  his  companion,  also  Barnabas  had  been 
called,  namely,  that  of  preaching  the  Gospel  in  heathen 
countries  (2).  In  obedience  to  this  divine  command  they 
were  solemnly  consecrated  for  their  important  office  (3). 
Embarking  at  Seleucia,  the  harbor  west  of  Antioch,  they 
first  went  to  Cyprus,  the  home  of  Barnabas  (4),  landed  at 
Salamis  on  the  eastern  coast,  and  immediately  began 
preaching  the  Gospel  to  the  Jews,  to  whom  Christ  had 
been  sent  in  the  first  place,  young  Mark  being  their 
assistant  in  this  (5).  Passing  through  the  island,  they 
came  to  Paphos  on  the  western  coast,  the  residence  of 
the  Roman  governor  or  proconsul,  and  found  there  a  Jew- 
ish magician,  falsely  calling  himself  a  prophet  (6).  As 
the  proconsul  was  a  man  of  intelligence  also  in  religious 
matters,  he  could  just  as  little  be  satisfied  with  the  pre- 
tended wisdom  and  power  of  Bar-Jesus  as  with  his  former 
religion,  and  hence  embraced  the  opportunity  of  hearing 
the  newly-arrived  heralds  of  the  Gospel,  anxious  to  see 
whether  there  he  could  find  what  his  soul  longed  for, 
rest  and  peace  (7).  And  now  the  magician  tried  to  keep 
the  proconsul  from  believing  in  Christ  (8).  But  Saul, 
who  from  now  on,  as  apostle  of  the  Gentiles,  bears  the 
Roman  name  Paul,  in  the  power  of  the  Holy  Spirit 
severely  rebuked  him  for  his  cunning  and  mischievous 
conduct  in  persistently  trying   to   hinder   the    gracious 


XIII.  10-12.]  PAUL  AT  CYPRUS.  173 

counsel  of  God  by  perverting  His  saving  Word,  and  thus 
proving  himself  a  child  of  Satan  and  an  enemy  of  all  that 
is  truly  right  and  good  (9  sq.).  At  the  same  time  he 
announced  to  him  a  severe  punishment  of  God  in  the 
form  of  temporary  blindness,  which  came  upon  him  im- 
mediately (11).  This  made  such  an  impression  upon  the 
proconsul  that  he  believed  the  preaching  that  so  evidently 
was  connected  with  the  power  of  God  and  hence  could 
not  but  be  of  divine  origin  (12). 

Ver.  I.  Antioch.  Comp.  xi.  20.  Prophets,  Comp. 
xi.  27.  Teachers.  Not  inspired.,  (Comp.  i  Cor.  xii. 
28  sq.  ;  Eph.  iv.  1 1.)  According  to  the  conjunctions  used 
in  the  original  Greek  the  three  first  mentioned,  Barnabas, 
Symeon,  and  Lucius,  form  one  group,  no  doubt  that  of 
the  prophets ;  the  other  two,  Alanaen  and  Saul,  another 
group,  that  of  the  teachers.  Of  course  those  that  were 
at  one  time  simply  teachers  could  at  some  other  time  be 
also  prophets,  as  was  the  case  with  Paul.  (Comp.  Gal.  ii. 
2  ;  2  Cor.  xii.  i  sqq.)  Of  Symeon  and  Lucius  we  know 
nothing  except  what  is  stated  here ;  the  same  is  the  case 
with  Manaen,  then  already  an  aged  Christian  and  per- 
haps of  noble  descent,  having  been  raised  or  educated 
together  with  a  son  of  Herod  the  Great.  (Comp.  Matt, 
ii.  22.) — Ver.  2.  As  they  ministered.  Viz.  those  five  men  ; 
this  is  the  explanation  most  in  conformity  with  the  con- 
text and  the  Greek  word  for  viiiiistcrcd,  which  as  a  rule 
denotes  service  in  a  public  office.  Others  understand 
the  whole  cJuii'ch  at  Antioch  being  gathered  for  public 
Avorship.  The  Holy  Ghost  said.  No  doubt  through  one 
of  the  prophets.  Separate.  From  those  that  are  work- 
ing at  Antioch.  He.  For  my  service.  Barnabas.  Here 
still  mentioned  first  as  the  oldest  one  in  conversion  and 
office.  Called.  Saul  directly  and  expressly  (ix.  15); 
Barnabas  perhaps  not  in  the  same  way,  but  at  least  in  the 


174  THE  ACTS.  [xiii.  2-5. 

intention  and  decree  of  God. — Ver.  3.  Then.  In  a  special 
gathering  of  the  congregation  the  two  missionaries  were 
consecrated  to  their  office.  T\\q  fastingv^z.s  a  preparation 
for  this  solemn  act,  especially  for  the  prayer,  subduing 
the  flesh  and  thus  removing  obstacles  to  heartfelt  devo- 
tion. Concerning  prayer  and  laying  on  of  Jiands  comp. 
vi.  6.  Here  we  have  the  prototype  of  ecclesiastical 
ordination,  the  prophets  and  teachers  officiating  and  the 
congregation  consenting  and  witnessing.  Of  an  election 
we  cannot  speak  here,  since  the  Holy  Ghost  had 
appointed  the  two  missionaries  immediately  and 
directly.  Thus  ordination  is  an  apostolic  rite  and 
usage,  it  being  almost  a  matter  of  course  that  some- 
thing like  it  should  take  place  on  such  an  occasion  ;  but 
still  there  is  no  commandment  or  divine  institution  with 
regard  to  it.  Hence,  fasting  and  laying  on  of  hands  can 
be  omitted,  as  the  former  now  generally  is  ;  but  to  sup- 
pose that  when  a  person  is  publicly  declared  to  enter  the 
holy  ministry  no  prayer,  especially  in  his  behalf,  would 
be  offered,  is  preposterous.  Ordination,  therefore,  in  its 
essence  is  nothing  but  the  natural  manifestation  of  Chris- 
tian spirit  on  a  special,  highly  important,  occasion,  need- 
ing no  special  commandment  and  institution. — Ver.  4. 
By  the  Holy  Ghost.  What  God  does  through  men  He 
does  as  really  Himself  as  if  He  did  it  without  any  media- 
tion ;  this  is  a  consolation  for  those  that  are  called 
through  men.  Cyprus.  Comp.  iv.  36.  They  first  went 
to  a  place  where  they  could  expect  to  find  people  willing 
to  listen  at  least  to  what  they  had  to  say,  namely,  to  coun- 
trymen of  Barnabas.  A  divine  call  does  not  render  un- 
necessary human  prudence  and  foresight. — Ver.  5.  In  the 
synagogues  of  the  Jews.  Where  they  could  expect  to 
find  first  of  all  men  understanding  their  preaching  and 
willing  to  listen  to  it.     It  was  only  natural  to  begin  with 


XIII.  5-7-]  PAUL  AT  CYPRUS.  175 

the  Jews  and  then  go  to  the  Gentiles.  John,  xii,  12. 
Attendant.  Official  servant,  not  their  equal  in  office. 
Perhaps,  besides  other  services,  he  had  to  attend  also  to 
baptism.  (Comp.  x.  48  ;  i  Cor.  i.  14.) — Ver.  6.  Sorcerer. 
Comp.  viii.  9.  Bar=Jesus.  That  is,  Son  of  Jesus,  or 
Joshua.  (Comp.  Matt.  i.  i,  21.) — Ver.  7.  A  man  of  un- 
derstanding. Such  he  proved  himself  to  be  already  by 
not  being  satisfied  with  his  heathen  religion  and  trying 
what  Bar-Jesus  could  do  for  him.  Sought.  Diligently, 
concernedly;  not  simply  out  of  curiosity.  The  word  of 
God.  What  the  two  missionaries  preached  was  the  word, 
the  revelation,  of  the  true  God  ;  this  the  proconsul  did 
not  know  at  first,  but  wanted  to  find  out  whether  it  was. 
— Ver.  8.  Elymas.  The  Arabic  word  for  tJic  wise  one, 
or,  tJie  magician.  This  title  the  sorcerer  had  perhaps  as- 
sumed to  appear  as  the  possessor  of  old  Arabian  wisdom. 
His  name.  Viz.  Elymas.  Turn  aside.  From  the  right 
path,  pervert.  From  the  faith.  So  that  he  should  not 
come  to  have  that  faith  kindled  and  strengthened  in  him 
which  alone  can  save  a  man,  viz.  faith  in  the  divine  Re- 
deemer.— Ver.  9.  Paul,  It  is  most  probable  that  Saul, 
being  even  a  Roman  citizen  by  birth  (xxii.  25  sqq.),  bore 
the  Roman  name  Paul  from  his  youth,  just  as  John  bore 
the  Roman  name  Mark  (xii.  12;  comp.  also  i.  23);  and 
that  from  now  on,  working  among  the  heathen,  he  used 
it  exclusively,  as  we  find.it  in  all  his  Epistles  and  in  the 
remaining  chapters  of  the  Acts.  Luke  may  mention  it 
first  in  this  connection  because  of  the  conversion  of  an- 
other Paul.  Filled  with  the  Holy  Ghost.  Over  against 
an  instrument  of  the  evil  spirit.  The  more  difficult  and 
important  the  circumstances,  the  greater  the  wisdom  and 
power  that  God  gives  to  His  children  through  the  Holy 
Ghost.  (Comp.  iv.  8,  31  ;  vii.  55  ;  xiii.  52.)  Fastened 
his  eyes  on  him.     Sternly  and  as  one  that,  as  a  servant 


176  THE  ACTS.  [XIII.  9-11. 

of  the  true  God,  had  authority  over  him.  From  now  on 
Paul  appears  as  the  principal  person,  overshadowing  even 
Barnabas.  (Comp.  2.) — Ver.  10.  Guile.  Deceit,  craft. 
Villany.  Unscrupulousness,  cunning,  mischief.  Son  of 
the  devil.  A  man  whose  moral  nature  and  condition  is 
owing  to  the  influence  of  Satan  ;  a  woful  contrast  to  his 
beautiful  name  Bar-Jesus,  Son  of  one  who  is  devoted  to  the 
Lord  the  Saviour.  (Comp.  6  ;  comp.  also  John  viii.  44.) 
Righteousness.  Comp.  x.  35.  The  proconsul  was  a  man 
in  some  respects  similar  to  Cornelius,  following  the  light 
given  him  ;  and  Elymas  tried  to  hinder  him,  and  also 
thereby  proved  himself  an  enemy  of  all  that  is  right. 
Pervert  the  right  w^ays  of  the  Lord.  Give  a  wrong 
direction  to  what  God  is  doing,  hinder  and  render  futile 
His  measures,  for  bringing  a  man  on  the  right  way  to 
heaven  and  to  the  right  goal.  The  Lord.  The  God  of 
salvation. — Ver.  1 1,  The  hand  of  the  Lord.  The  omnipo- 
tent power  of  God  who  protects  His  own  and  punishes 
those  that  withstand  His  gracious  counsels  for  the  salva- 
tion of  men.  (Comp.  xi.  21  ;  Heb.  x.  31.)  Not  seeing  the 
sun  for  a  season.  Emphasizes  the  blindness.  For  a 
season.  Perhaps  until  he  gave  up  his  wilful  resistance  ; 
at  least  the  punishment  was  to  lead  him  to  repentance  as 
well  as  to  prove  to  the  proconsul  the  divine  character  of 
the  missionaries'  preaching.  "  We  are  not  to  suppose 
that  the  apostles  possessed  the  power  of  working  miracles 
at  pleasure,  but  only  when  they  felt  a  divine  impulse 
urging  them  to  perform  one.  Paul  struck  Elymas  with 
blindness  because  he  felt  inspired  to  work  that  miracle  ; 
but  he  could  not  cure  Epaphroditus  of  his  sickness,  or 
remove  from  himself  the  thorn  in  the  flesh.  The  miracu- 
lous power  with  which  he  was  invested  was  not  under  his 
own  control,  but  under  the  control  and  direction  of  Him 
who  bestowed  that  power."  (Gloag,  cited  in  Pop.  Covnn.) 


XIII.  I3-33-]        PAUL  AT  ANTIOCH  IN  PISIDIA.  177 

A  mist.     Dimness,  at  first ;  then  darkness.     Though  the 
punishment  came  forthwith,  it  increased  gradually, 

(B.)  Paul's  Missionary  Activity  at  Antioch    in 

PiSIDIA. 

13-52.  Now  Paul  and  his  company  set  sail  from  Paphos,  and  came  to 
Perga  in  Pamphylia  :  and  John  departed  from  them  and  returned  to  Jeru- 
salem. But  they,  passing  through  from  Perga,  came  to  Antioch  of  Pisidia; 
and  they  went  into  the  synagogue  on  the  sabbath  day,  and  sat  down.  And 
after  the  reading  of  the  law  and  the  prophets  the  rulers  of  the  synagogue 
sent  unto  them,  saying,  Brethren,  if  ye  have  any  word  of  exhortation  for  the 
people,  say  on.     And  Paul  stood  up,  and  beckoning  with  the  hand  said, 

Men  of  Israel,  and  ye  that  fear  God,  hearken.  The  God  of  this  people 
Israel  chose  our  fathers,  and  exalted  the  people  when  they  sojourned  in  the 
land  of  Egypt,  and  with  a  high  arm  led  he  them  forth  out  of  it.  And  for 
about  the  time  of  forty  years  suffered  he  their  manners  in  the  wilderness. 
And  when  he  had  destroyed  seven  nations  in  the  land  of  Canaan,  he  gave 
them  their  land  for  an  inheritance,  for  about  four  hundred  and  fifty  years: 
and  after  these  things  he  gave  them  judges  until  Samuel  the  propliet.  And 
afterward  they  asked  for  a  king  :  and  God  gave  unto  them  Saul  the  son  of 
Kish,  a  man  of  the  tribe  of  Benjamin,  for  the  space  of  forty  years.  And 
when  he  had  removed  him,  he  raised  up  David  to  be  their  king ;  to  whom 
also  he  bare  witness,  and  said,  I  have  found  David  the  son  of  Jesse,  a  man 
after  my  heart,  who  shall  do  all  my  will.  Of  this  man's  seed  hath  God 
according  to  promise  brought  unto  Israel  a  Saviour,  Jesus  ;  when  John  had 
first  preached  before  his  coming  the  baptism  of  repentance  to  all  the  people 
of  Israel.  And  as  John  was  fulfilling  his  course,  he  said.  What  suppose  ye 
that  I  am  ?  I  am  not  he.  But  behold,  there  cometh  one  after  me,  the 
shoes  of  whose  feet  I  am  not  worthy  to  unloose.  Brethren,  children  of  the 
stock  of  Abraham,  and  those  among  you  that  fear  God,  to  us  is  the  word  of 
this  salvation  sent  forth.  For  they  that  dwell  in  Jerusalem,  and  their  rulers, 
because  they  knew  him  not,  nor  the  voices  of  the  prophets  which  are  read 
every  sabbath,  fulfilled  them  by  condemning  him.  And  though  they  found 
no  cause  of  death  in  him,  yet  asked  they  of  Pilate  that  he  should  be  slain. 
And  when  they  had  fulfilled  all  things  that  were  written  of  him,  they  took 
him  down  from  the  tree,  and  laid  him  in  a  tomb.  But  God  raised  him  from 
the  dead  ;  and  he  was  seen  for  many  days  of  them  that  came  up  with  him 
from  Galilee  to  Jerusalem,  who  are  now  his  witnesses  unto  the  people. 
And  we  bring  you  good  tidings  of  the  promise  made  unto  the  fathers,  how 
that  God  hath  fulfilled  the  same  unto  our  children,  in  that  he  raised  up 
Jesus ;  as  also  it  is  written  in  the  second  psalm,  Thou  art  my  Son,  this  day 
12 


178  THE  ACTS.  [XIII.  33-52. 

have  I  begotten  thee.  And  as  concerning  that  he  raised  him  up  from  the 
dead,  now  no  more  to  return  to  corruption,  he  hath  spoken  on  tliis  wise,  I 
will  give  you  the  holy  and  sure  blessings  of  David.  Because  he  saith  also 
in  another /j-^^/w.  Thou  wilt  not  give  thy  Holy  One  to  see  corruption.  For 
David,  after  he  had  in  his  own  generation  served  the  counsel  of  God,  fell 
on  sleep,  and  was  laid  unto  his  fathers,  and  saw  corruption  :  but  he  whom 
God  raised  up  saw  no  corruption.  Be  it  known  unto  you  therefore,  breth- 
ren, that  through  this  man  is  proclaimed  unto  you  remission  of  sins:  and 
by  him  every  one  that  belie veth  is  justified  from  all  things,  from  which  ye 
could  not  be  justified  by  the  law  of  Moses.  Beware  therefore,  lest  that 
come  M^ow you,  which  is  spoken  in  the  prophets; 

Behold,  ye  despisers,  and  wonder,  and  perish  ; 
^  For  I  work  a  work  in  your  days, 

A  work  which  ye  shall  in  no  wise  believe,  if  one  declare  it  unto  you. 
And  as  they  went  out,  they  besought  that  these  words  might  be  spoken 
to  them  the  next  sabbath.     Now  when  the  synagogue  broke  up,  many  of 
the  Jews  and  of  the  devout  proselytes  followed   Paul  and  Barnabas  :  who, 
speaking  to  them,  urged  them  to  continue  in  the  grace  of  God. 

And  the  next  sabbath  almost  the  whole  city  was  gathered  together  to 
hear  the  word  of  God.  But  when  the  Jews  saw  the  multitudes,  they  were 
filled  with  jealousy,  and  contradicted  the  things  which  were  spoken  by  Paul, 
and  blasphemed.  And  Paul  and  Barnabas  spake  out  boldly,  and  said,  It 
was  necessary  that  the  word  of  God  should  first  be  spoken  to  you.  Seeing 
ye  thrust  it  from  you,  and  judge  yourselves  unworthy  of  eternal  life,  lo,  we 
turn  to  the  Gentiles.     For  so  hath  the  Lord  commanded  us,  saying, 

I  have  set  thee  for  a  light  of  the  Gentiles, 

That  thou  shouldest  be  for  salvation  unto  the  uttermost  part  of  the 
earth. 
And  as  the  Gentiles  heard  this,  they  were  glad,  and  glorified  the  word  of 
God:  and  as  many  as  were  ordained  to  eternal  life  believed.  And  the 
word  of  the  Lord  was  spread  abroad  throughout  all  the  region.  But  the 
Jews  urged  on  the  devout  women  of  honourable  estate,  and  the  chief  men 
of  the  city,  and  stirred  up  a  persecution  against  Paul  and  Barnabas,  and 
cast  them  out  of  their  borders.  But  they  shook  off  the  dust  of  their  feet 
against  them,  and  came  unto  Iconium.  And  the  disciples  were  filled  with 
joy  and  with  the  Holy  Ghost. 

From  Paphos,  on  the  western  coast  of  Cyprus,  Paul 
and  his  company  set  sail  for  the  southeastern  coast  of 
Asia  Minor,  and  came  to  Perga,  an  inland  city  of  Pam- 
phylia.  Here  Mark  left  them,  perhaps  because  he  had 
become  discouraged  by  the   many  obstacles  in  their  way 


xiii.  13-26. ]         PAUL  AT  ANTIOCH  IN  PISIDIA.  179 

(13).  The  others,  passing  through  the  country  in  a 
northerly  direction,  came  to  Antioch  in  Pisidia,  and  on 
the  sabbath  day  went  into  the  synagogue  of  the  place 
(14).  After  the  appointed  portions  of  the  Law  and  the 
Prophets  had  been  read,  the  officers  of  the  synagogue  in 
a  friendly  manner  invited  the  newly-arrived  teachers  to 
address  the  congregation  if  they  felt  moved  to  do  so  (15). 
Thereupon  Paul  requested  the  assembly  to  listen  to  what 
he  had  to  say  to  them  as  members  of  the  people  of  the 
covenant,  or  at  least  proselytes  of  the  gate  (16).  He 
then  reminded  them  of  the  divinely-governed  history  of 
their  people  :  how  God  chose  their  fathers,  made  their 
descendants  a  great  and  renowned  people  in  Egypt,  and 
brought  them  out  of  this  country  by  extraordinary  mani- 
festations of  His  omnipotence  (17)  ;  how  for  forty  years 
He  cared  for  them  like  a  father  in  the  wilderness,  not- 
withstanding their  frequent  disobedience  (18),  and  gave 
them  for  an  inheritance  the  country  promised  to  them, 
after  having  destroyed  its  wicked  and  impenitent  in- 
habitants (19) ;  how  afterwards  He  gave  them  judges 
and  then,  upon  their  request,  kings,  first  Saul,  and  when 
he,  because  of  his  disobedience  to  the  Supreme  Ruler, 
had  to  be  removed,  David,  who  truly  could  be  called  a 
man  after  the  heart  of  God,  since  he,  as  a  rule,  was  care- 
ful to  obey  His  will  (20-22).  Then  Paul  goes  on  to  show 
that,  in  strict  accordance  with  His  promise,  God  has 
made  Jesus  of  Nazareth  the  Saviour  of  His  people,  He, 
and  none  other,  being  the  promised  Seed  of  David  (23), 
for  whom  John  the  Baptist,  according  to  divine  appoint- 
ment, prepared  the  way  (24),  unmistakably  pointing  to 
Him  as  the  Messiah,  whose  forerunner  he  simply  was 
(25).  And  now  Paul  in  a  loving,  winning  manner  again 
addressed  his  two  classes  of  hearers,  and  tells  them  they 
are   having  an    opportunity  offered    them   at  this  very_ 


l8o  THE  ACTS.  [XIII.  26-34. 

time  of  becoming  partakers  of  the  redemption  wrought 
by  the  divinely-sent  Saviour  (26).  Nor  ought  the  sad 
fact  that  the  inhabitants  of  the  Jewish  capital,  led  by 
their  perverse  rulers,  delivered  Him  to  the  Gentiles 
to  be  put  to  death  as  one  of  the  greatest  culprits,  to 
deter  them  from  gladly  receiving  His  Gospel  message ; 
for  this  was  done,  in  the  first  place,  in  culpable  ignorance, 
by  not  paying  proper  attention  to  the  divine  prophecies 
that  were  continually  read  in  the  religious  gatherings  of 
the  people,  and  that  predicted  all  that  Jesus  did  and  all 
that  He  suffered,  so  that  by  His  very  sufferings  and 
death  they  were  fulfilled  (27)  ;  and,  in  the  second 
place,  it  was  done  notwithstanding  the  manifest  inno- 
cence of  Christ  (28).  Thus  His  sufferings  and  death,  far 
from  disproving  His  claim  of  being  the  promised  Messiah, 
rather  proved  it.  Moreover,  after  all  these  predicted 
sufferings  and  His  manifest  death  God  raised  Him  from 
the  dead,  thus  proclaiming  Him  to  be  what  He  had 
always  claimed  to  be,  the  Son  of  God  and  the  promised 
Redeemer  (29  sq.).  And  that  in  very  truth  He  was 
raised  from  the  dead  is  proved  by  the  trustworthy  testi- 
mony of  His  constant  companions  to  whom  He 
showed  Himself  during  several  days,  and  who  were  then 
proclaiming  the  blessed  news  among  the  Jews  (31);  the 
same  news  that  Paul  and  his  companions  w^ere  now  preach- 
ing to  their  hearers,  namely,  the  complete  fulfilment  of 
all  the  glorious  promises  given  to  the  Patriarchs  {p:i2), 
this  fulfilment  being  made  complete  by  the  resurrection 
of  Christ,  by  which,  according  to  prophecy,  God  has 
declared  the  eternal  Sonship  of  Jesus  (33).  And  He  has 
been  raised  to  die  no  more — again  a  manifest  fulfilment 
of  a  Messianic  prophecy,  namely,  of  the  consolation  giv^en 
to  the  repentant  captives  at  Babylon  that  the  gracious 
promises  vouchsafed  to  David  would  be  fulfilled  without 


XIII.  34-45-]        PAUL  AT  ANTIOCH  IN  PISIDIA.  jg i 

any  fail,  an  important  part  of  which  promises  was  the 
eternal  rule  of  his  Seed-  (34) ;  wherefore  also  in  an- 
other prophecy  God  through  David  promised  that,  not- 
withstanding the  death  and  burial  of  Christ,  His  body, 
being  that  of  the  Son  of  God,  should  not  decay  (35). 
David,  indeed,  having  performed  the  office  given  him  by 
God,  has  met  with  the  common  fate  of  men,  dying  and 
decaying  in  the  grave  (36),  whilst  Christ  has  not  (37), 
proving  that  that  prophecy,  in  its  strictest  sense, 
referred  to  Him,  and  not  to  David,  He,  and  no  one 
else,  being  the  promised  Messiah  who  has  acquired 
forgiveness  of  sins  for  all  men  and  through  His 
Gospel  announces  it  for  the  acceptance  of  every  sin- 
ner (38).  And  every  one  that  by  faith  receives  Him  as 
His  Saviour  is  by  His  imputed  merits  justified  from  all 
the  sins  that  the  Law  could  not  take  away,  since  it  neither 
brings  forgiveness  of  sins  nor  confers  the  power  of  ful- 
filling it  (39),  In  conclusion  Paul  warns  his  hearers  not 
to  despise  the  salvation  proffered  in  and  by  Christ,  lest 
the  punishment  prefigured  by  the  terrible  and  almost  in- 
credible first  destruction  of  Jerusalem  befall  them,  namely, 
the  second  destruction  of  that  city  and  together  with  it 
the  final  rejection  of  the  obstinately  impenitent  people 
(40  sq.). 

After  this  address  Paul  and  his  companions  left  the 
synagogue,  but  were  asked  to  continue  their  preaching 
the  next  sabbath  (42) ;  and  when  the  meeting  had  been 
dismissed,  many  followed  them  to  talk  more  about  these 
important  matters,  and  were  by  them  earnestly  exhorted 
to  cling  to  the  grace  of  God  that  had  been  proclaimed  to 
them  (43),  On  the  following  sabbath  nearly  the  whole 
population  of  the  place  assembled  to  listen  to  what 
the  apostles  Jiad  to  say,  the  majority,  of  course, 
being  heathens  (44).     But  this  aroused  the  jealous  pride 


i82  THE  ACTS.  [XII.  4S-S2. 

of  the  Jews,  who  in  their  selfish  fanaticism  could  not  bear 
the  idea  that  these  idolaters  should  share  in  the  blessings 
of  the  Messiah  without  first  having  become  Jews. 
Hence,  they  now  began  to  oppose  what  before  they  had 
desired  to  hear,  blaspheming  even  Paul  and  his  preach- 
ing as  serving  not  God  but  Satan  (45).  In  consequence 
the  apostles  told  them  frankly  that  since  they,  to  whom, 
as  the  Old  Testament  people  of  God,  the  announcement 
of  the  Messiah's  appearance  had  to  be  made  first,  wil- 
fully and  obstinately  rejected  Him  and  thereby  virtually 
condemned  themselves,  they  would  from  now  on  be 
passed  by,  and  the  grateful  heathen  would  receive  what 
the  former  so  wantonly  despised  (46) ;  and  this  in  accord- 
ance with  the  express  promise  of  God  that  the  blessings 
of  the  Messiah  should  not  be  limited  to  the  Jews,  but 
should  extend  to  all  the  nations  of  the  earth  (47).  At 
this  the  heathen  rejoiced,  praising  the  Gospel  which 
announced  to  them  that  they  also  had  a  Saviour;  and  as 
many  of  them  as  had  been  foreseen  by  God  as  suffering 
themselves  to  be  led  in  the  common  order  of  salvation 
and  hence  had  been  foreordained  to  life  eternal 
had  faith  in  Christ  kindled  in  their  hearts  (48).  And 
now  the  Gospel  spread  through  the  whole  country  sur- 
rounding Antioch  (49).  The  Jews,  however,  in  their 
envy  and  anger,  aroused  the  female  proselytes  of  noble 
rank,  who,  in  their  fanatical  zeal  (comp.  Matt,  xxiii.  15), 
again  prevailed  upon  their  male  relatives  to  use  their 
influence  against  Paul  and  Barnabas,  thus  compelling  them 
to  leave  that  region  (50).  The  latter,  having  by  a  symbol- 
ical act  declared  that  their  persecutors  by  their  hostile 
conduct  had  themselves  severed  all  connection  with  the 
messengers  of  a  gracious  God  and  thus  with  that  God 
Himself,  went  southeast  to  the  city  of  Iconium  (51). 
But  the  members  of  the  young  church  at  Antioch  were 


XIII.  I3-I7-]        PAUL  AT  ANTIOCH  IN  PISIDIA.  183 

not  at  all  discouraged  by  this  ;  on  the  contrary,  the  bear- 
ing of  their  teachers  under  undeserved  afflictions  could 
not  but  strengthen  them  in  their  joy  of  having  become 
children  of  God,  and  in  their  growth  in  Christian  faith 
and  life   (52). 

Ver.  13.  Paul  and  his  company.  Lit.  those  aroiind 
Paul,  he,  himself,  of  course,  being  included.  Paul 
is  now  the  principal  person,  though  Barnabas  is  still 
with  them  (43  sqq.).  Perga.  One  of  the  principal  cities 
of  Pamphylia,  situated  on  the  right  bank  of  the  River 
Cestus,  about  twelve  miles  from  its  mouth;  it  had  an  old 
and  renowned  temple  of  Diana.  (Comp.  xix.  23  sqq.) 
John  departed  from  them.  Comp.  xii.  25.  His  motive 
was  hardly,  as  some  have  supposed,  a  dissatisfaction  with 

Paul's  missionary  methods.     (Comp.   xv.  37  sqq.) Ver. 

14.  Antioch  of  Pisidia.  A  city  of  considerable  impor- 
tance, of  which  vast  ruins  have  been  discovered.  They 
went  into  the  synagogue.  According  to  Paul's  principles. 
(Comp.  46;  Rom.  i.  16.)  Sat  down.  Perhaps  on  the 
seats  reserved  for  the  rabbis  or  teachers.  This  would 
explain  the  invitation  to  speak  mentioned  in  the  next 
verse ;  but  they  may  also  in  some  other  way  have  made 
themselves  known  as  teachers. — Ver.  15.  The  law  and 
the  prophets.  The  Jews,  it  is  not  known  when,  divided 
the  whole  Law,  or  Pentateuch,  into  54  sections,  called 
Paras/ias,  one  to  be  read  every  sabbath  ;  and  from  the 
Prophets  also  54  sections  were  selected,  called  Haph- 
tarahs,  to  be  read  in  the  same  way.  The  number  was  54 
because  they  were  to  suffice  also  for  the  Hebrew  leap 
year.  (Comp,  Luke  iv,  17.)  Brethren.  Comp.  ii.  29. 
Exhortation.  To  observe  the  Law  and  the  Prophets.— 
Ver.   16.  Beckoning,  etc.     Comp.  xii.  17.     Men  of  Israel 

(ii.    22).     Ye  that    fear    God.     Comp.    x.    2. Ver.     17. 

This    people    Israel.      Whose    members   you    are.     Our 


i84  THE  ACTS.  [xiii.  17-22. 

fathers.  The  patriarchs.  (Comp.  Rom.  ix.  5.)  Exalted 
the  people.  By  increasing  their  number  in  spite  of  all 
persecutions  and  by  having  great  miracles  performed 
by  their  leader  and  in  their  behalf.  A  high  arm.  Lifted 
up  for  the  protection  and  deliverance  of  His  people. 
(Comp  Ex.  vi.  I,  6.)  The  higher  the  arm  is  lifted,  the 
severer  the  blow. — Ver.  18.  Suffered  he  their  manners. 
The  reading  of  which  this  is  the  translation  may  be 
owing  to  a  change,  consisting  only  in  the  substitution  of 
one  letter  for  another,  made  in  the  original  because  the 
literal  translation  of  this,  viz.  to  bear  like  a  nurse  or 
DiotJier,  was  not  regarded  a  suitable  expression  with 
reference  to  God.  (Comp.  Deut.  i.  31,  where  we  find 
the  same  variant  readings  in  the  Septuagint  translation.) 
— Ver.  19.  Seven  nations.  Deut.  vii.  i.  For  about  450 
years.  When  did  this  period  begin  ?  Some  say,  and 
this  is  most  probable,  at  the  birth  of  Isaac,  when  God 
began  to  fulfil  the  promise  given  to  Abraham.  (Gen. 
xvii.  I  sqq.)  If  the  text  followed  by  the  Authorized 
Version  were  correct,  there  would  be  an  obvious  dis- 
crepancy between  this  statement  and  i  Kings  vi.  i,  Paul 
following  a  computation,  found  also  in  Josephus,  which 
consists  in  simply  adding  the  years  given  in  the  book  of 
Judges  and  ignoring  the  indubitable  fact  that  some  of 
the  Judges  were  contemporaneous. — Ver.  21.  Forty  years. 
The  duration  of  Saul's  rule  is  not  mentioned  in  the  Old 
Testament  ;  a  tradition,  however,  followed  by  Josephus, 
states  that  he  ruled  eighteen  years  before  Samuel's  death 
and  twenty-two  after  it.— Ver.  22.  When  he  had  removed 
him.  Rejected  him  and  declared  that  he  was  no  more 
regarded  as  king,  though  God  suffered  him  to  continue 
in  his  office  for  some  time,  until  David  had  been  sufifi- 
ciently  tried  and  prepared  to  succeed  him.  (Comp.  i 
Sam.  XV.   16  sqq.)     Bare  witness,      i   Sam.  xiii.   14  and 


XIII.  22-27.]  PAUL  AT  ANTIOCH  IN  PISIDIA.  185 

Psalm  Ixxxix.  20  sqq.  are  combined  in  a  free  manner. 
Found.  Such  a  man  is  not  met  everywhere  ;  he  must 
be  sought.  After  my  heart.  As  my  heart  wishes.  All 
my  will.  In  every  direction  ;  not  acting  arbitrarily  in 
some  cases,  as  Saul  did. — Ver.  23.  This.  Emphatic. 
According  to  promise.  Hence  to  be  received  and  ac- 
cepted without  any  doubt  or  hesitation.  A  Saviour, 
Jesus.  Better,  Jesus  as  Saviour ;  Jesus  was,  according 
to  His  human  nature,  a  descendant  of  David,  and  that 
descendant  that  was  promised  as  the  Saviour  of  mankind. 
— Ver.  24.  Before  his  coming.  Before  He  entered  upon 
His  public  ministry  (Luke  iii.  i  sqq.).  Baptism  of  re= 
pentance.  A  baptism  demanding  and  presupposing,  as 
also  confirming  and  sealing,  repentance.  (Comp.  i.  5.) 
To  all  the  people  of  Israel.  To  whom  the  Messiah  was 
sent  in  the  first  place.  (Comp.  Matt.  iii.  5  sqq.) — Ver.  25. 
Fulfilling  his  course.  Nearing  the  end  of  his  activity  as 
forerunner  of  the  Messiah.  What  suppose,  etc.  Can 
also  be  translated  thus,  What  you  suppose  inc  to  be,  I  am 
not,  me  and  /  being  emphatic  ;  of  course,  the  Messiah  is 
meant.  (Comp.  Luke  iii.  15  sq. ;  Matt.  iii.  ii  ;  John  i.  19 
sqq.) — Ver.  26.  Comp.  16.  Stock.  Family,  race.  To 
us.  Including  himself  and  his  companions,  indicating 
that  they  and  his  hearers  had  the  same  interest  in  the 
matter  and  the  same  inducement  and  reason  for  accept- 
ing the  Gospel,  they  being  the  very  people  to  whom  it 
was  sent  by  God  in  the  first  place. — Ver.  27.  For.  It  is 
the  word  of  salvation  what  Paul  is  preaching  concerning 
Jesus,  notwithstanding  what  was  done  to  Him  in  Jerusa- 
lem by  the  representatives  of  the  people  ;  for  they  did  it 
in  wilful  ignorance  and  by  it  fulfilled  the  prophecies  con- 
cerning the  Messiah,  etc.  Nor  the  voices,  etc.  Or,  and 
perhaps  better,  have  also  {even)  fulfilled  the  voices  of  the 
prophets  .  .  .  by  condemning  him ;  \X\q  source  z.x\A  cause  o{ 


1 86  THE  ACTS.  [xni.  27-33. 

their  treatment  of  Christ  was  their  ignorance  concerning 
Him  (Luke  xxiii.  34;  i  Cor.  ii.  8)  ;  the  effect  and  result, 
the  fulfilment  of  the  Old  Testament  prophecies  concern- 
ing the  Messiah  and  thus  the  incontrovertible  proof  that 
Jesus  is  the  Messiah.  Which  are  read  every  sabbath. 
Comp.  15.  Hence  they  ought  to  have  known  better,  and 
their  ignorance  was  their  own  fault. — Ver.  28.  No  cause. 
Although  from  their  conduct  a  person  might  suppose 
that  they  had  found  such  a  cause  {subjective  negation). — 
Ver.  29.  Laid  him  in  a  tomb.  As  a  proof  of  his  actual 
death.  They.  The  people  of  Jerusalem  (27)  ;  Joseph 
and  Nicodemus  (John  xix.  38  sqq.)  belonged  to  them, 
and  it  is  not  necessary  here  to  state  that  they  were  no 
enemies  of  Christ,  what  they  did  being  no  hostile  act  in 
itself  but  simply  forming  the  connecting  link  between 
death  and  resurrection.  (Comp.  i  Cor.  xv.  3  sq.) — Ver. 
30.  But  God.  Over  against  the  people  of  Jerusalem;  He 
recognized  as  the  Messiah  and  proclaimed  as  such  Him 
whom  they  had  rejected  and  put  to  death. — Ver.  31.  He 
was  seen,  etc.  Comp.  i.  3.  From  Galilee.  The  home 
of  most  of  His  disciples,  and  that  part  of  the  country 
where  He  stayed  most  of  the  time. — Ver.  32,  We  .  .  . 
you.  Both  words  emphatic. — Ver.  33.  How  that.  That. 
Our  children.  Perhaps  the  true  reading  here,  is.  Us,  their 
cJiildrcn,  this  explaining  the  origin  of  the  other  readings. 
Fulfilled.  Perfectly;  the  resurrection  of  Christ,  followed 
by  His  ascension  as  its  necessary  complement,  is  the  seal 
God  set  upon  His  whole  work,  as  also  its  climax  and 
crown.  In  the  second  psalm.  Some  ancient  manuscripts 
read,  In  the  first  Psalm,  the  first  and  second  Psalms  being 
frequently  written  together,  as  is  still  seen  in  some 
codices ;  or  the  first  Psalm  was  not  numbered,  being 
considered  an  introduction  to  the  whole  collection,  as  it 
really   is.     (Comp.   Ps.  ii.  7  ;  Rom.   i.  4.)     Thou  ...  I. 


XIII.  33-42.]  PA  UL  A  T  ANTIOCH  IN  PISIDIA.  187 

Both  emphatic.  Begotten.  Figuratively  for,  declared, 
proved,  and  in  so  far  installed.  A  king  may  be  a  king 
before  he  is  publicly  installed  and  crowned.  Jesus  was 
God's  Son  and  the  Messiah  before  His  resurrection  ;  but 
this  was  His  public  installation  and  coronation.  (Comp, 
Heb.  i.  5  ;  Eph.  i.  20  sqq.)— Ver.  34.  Holy  and  sure  bless- 
ings. Lit.  //le  iLoly  (things),  the  reliable,  namely,  the 
holy,  divine,  promises  that  will  surely  be  fulfilled  and 
realized.  (Comp.  Isa.  Iv.  3 ;  2  Sam.  vii.  13-16.)— Ver.  35. 
In  another.  Ps.  xvi.  10 ;  comp.  ii.  27  sqq. — Ver.  36.  In 
his  own  generation.  That  was  the  limit  of  his  activity. 
The  clause  may  also  be  translated.  For  Jus  own  genera- 
tion, for  their  benefit.  On  sleep.  Asleep.  The  death  of 
a  servant  of  God  is  simply  a  sleep  and  rest  till  the  morn- 
ing of  a  happy  and  glorious  eternity.  Was  laid  unto  his 
fathers.  Was  gathered  to  his  fathers,  his  soul  being 
taken  where  their  souls  were — an  expression  taken  from 
the  Old  Testanrent  (comp.  Gen.  xv.  1 5  ;  xxv.  8  ;  xxxv. 
29 ;  Judges  ii.  10  ;  2  Kings  xxii.  20),  and,  since  it  is  dis- 
tinguished from  dying  and  burial,  indicating  a  life  after 
this.— Ver.  38.  Brethren.  Comp.  ii.  29.  Through  this 
man.  He  has  acquired  it,  and  when  He  is  proclaimed  as 
Redeemer,  forgiveness  of  sins  is  proclaimed  through  and 
in  Him.— Ver.  39.  Comp.  Rom.  viii.  3.  Justified  from. 
By  justification  delivered  from,  namely,  as  to  guilt  and 
punishment.— Ver.  40.  In  the  prophets.  In  that  part  of 
the  Old  Testament  called  the  Prophets.  (Comp.  Luke 
xxiv.  44;  John  vi.  45.)— Ver.  41.  Comp.  Hab.  i.  5,  cited 
after  the  Septuagint.  Despisers.  The  prophet  means, 
of  course,  those  of  his  days,  that  despised  his  prophecies. 

Ver.  42.  As  they  went  out.     Before  the  assembly  had 

been  dismissed,  as  the  next  verse  shows  ;  the  apostles,  of 
course,  did  not  regard  themselves  any  more  as  regular 
members  of  a  Jewish  congregation  or  meeting,  but  simply 


iSS  THE  ACTS.  [xiii.  42-47. 

went  there  to  preach  Christ  and  left  when  this  had  been 
done.  They  besought.  Very  likely  the  officers.  (Comp. 
15.) — Ver.  43.  Proselytes.  Comp.  viii.  27.  Not  all  of 
them  were  devout  in  the  sense  meant  here,  really  worship- 
ing God  and  intent  upon  their  soul's  salvation.  Some- 
times, however,  the  word  translated  devout  by  itself  is 
used  to  denote  proselytes  in  general,  e.  g.  50;  xvii.  Af,  \'J  \ 
— xvi.  14;  xviii.  7.  Paul  and  Barnabas.  Comp.  13. 
Continue  in  the  grace  of  God.  This  grace  had  been  re- 
vealed to  them  in  Paul's  preaching  and  in  its  operation 
in  their  hearts  ;  if  they  did  not  turn  away  from  it  but 
suffered  it  to  go  on  in  its  saving  work  they  would  have 
faith  kindled  and  preserved  in  their  hearts  and  finally  be 
saved  eternally.  Continue  in.  Remain  with,  hold  fast 
to  ;  by  the  power  and  strength  conferred  by  grace  man 
can  hold  fast  to  it,  and  must  if  its  saving  work  is  to  go 
on. — Ver.  44.  The  next  sabbath.  The  apostles  doubt- 
less had  not  been  idle  during  the  week.*  Was  gathered. 
Very  likely  in  or  near  the  synagogue,  since  it  was  the 
sabbath  day. — Ver.  45.  The  Jews.  The  proselytes  here, 
of  course,  did  not  join  them.  And  blasphemed.  Lit. 
contradicting  and  blaspheming ;  their  contradicting  was 
connected  with  blaspheming,  i.  e.  ascribing  to  Satan  and 
his  influence  what  came  from  God  and  His  Spirit. — Ver. 
46.  It  was  necessary.  Comp.  14.  To  you.  Emphatic. 
Thrust  it  from  you.  Reject,  repudiate  it,  by  wilful  un- 
belief. Judge.  By  your  action,  declare,  show.  Lo.  A 
turning  point  in  the  world's  history,  the  beginning  of  a 
new  era  and  economy. — Ver.  47.  Commanded  us.  The 
passage  cited  (Isa.  xlix.  6  ;  comp.  Luke  ii.  32)  is  in  the 
first  place  a  prophecy  and  promise,  but  then,  and  as  such, 
it  contains  also  a  command  for  the  servants  of  Christ, 
since  God  deigns  to  spread  His  Gospel  and  kingdom 
through  the  service  of  those  to  whom  it  has  already  come. 


XIII.  47-5I-]  PAUL  AT  ANTIOCH  IN  PISIDIA.  189 

Thee.  The  Messiah.  Be  for  salvation.  Be  the  means  of 
salvation,  the  Saviour.  Uttermost  part.  Most  distant 
regions. — Ver.  48.  As  many  as    were   ordained    to    life 

eternal.  Whatever  God  does  in  time  He  has  already  in 
eternity  determined  to  do.  He  alone  can,  and  does,  con- 
vert and  save,  and  whosoever  is  converted  and  saved  in 
time,  has  been  foreordained  to  conversion  and  salva- 
tion. Whom  God  will  convert  and  save  He  has  revealed 
to  us  in  His  W^ord,  namely,  those  that  hear  His  Word 
and  permit  the  Holy  Spirit  through  it  to  kindle  and  pre- 
serve true  faith  in  Christ  in  them.  Only  those  are 
not  converted  and  saved  that  wilfully  and  obstinately 
resist  the  converting  and  saving  operation  of  the  Holy 
Ghost  through  the  Word,  as  is  clearly  seen  here  in  the 
case  of  the  Jews.  This  rule  God  has  laid  down  already 
in  eternity,  and  by  virtue  of  His  omniscience  He  could, 
and  did,  apply  it  even  in  eternity  to  every  human  being, 
and  hence  ordained  to  eternal  life,  as  also  to  conversion 
and  faith,  all  those  of  whom  He  foreknew  that  they 
would  not  by  wilful  and  pertinacious  resistance  to  His 
grace  and  spirit  render  their  conversion  and  salvation  im- 
possible. This  is  the  rule  that  we  must  gather  from  the 
revelation  of  God's  will  in  the  Bible  ;  its  application  in 
time  to  individuals  and  nations  is  often  a  mystery  to  us. 
As  to  the  will  and  rule  of  God  there  can  be  no  doubt, 
unless  we  blasphemously  ascribe  to  Him  a  secret  will 
that  is  in  real  conflict  with  His  revealed  will;  as  to  its 
application  God  will  be  fully  able  to  justify  Himself  on 
the  last  day.  (Comp.  Matt.  xxii.  1-14  ;  Rom.  viii.  28-30 ; 
Eph.  i.  4.  sqq.  ;  John  iii.  16;  Matt.  xi.  28  ;  Rom.  xi.  32  ; 
2  Thess.  ii.  13;  2  Pet.  iii.  9.) — Ver.  50.  Urged  on.  In- 
cited, stirred  up.  Devout,  Comp.  43.  Stirred  up. 
Raised,  excited,  provoked. — Ver.  51.  Shook  off  the  dust, 
etc.     Comp.  Matt.    x.    14;  Luke  ix.  5.     Iconium.     Still 


r^o  THE  ACTS.  [XIII.  51,  52. 

an  important  place  of  about  40,000  inhabitants,  called 
Konieh,  formerly  belonging  to  Phrygia,  but  at  that  time 
the  capital  of  Lycaonia,  in  the  Middle  Ages  that  of  the 
Seljukian  Sultans, — Ver.  52.  The  Holy  Ghost.  The 
author  of  the  growth  of  all  that  makes  a  Christian.  Joy 
is  mentioned  especially  because  mostly  needed  here. 
(Comp.  X.  38.) 


CHAPTER  XIV. 

Paul's  Missionary  Activity  at   Iconium,  Lystra, 
AND  Derbe,  and  Return  to  Antioch. 

1-28.  And  it  came  to  pass  in  Iconium,  that  they  entered  together  into  the 
synagogue  of  the  Jews,  and  so  spaice,  that  a  great  multitude  both  of  Jews 
and  of  Greelts  beheved.  But  the  Jews  that  were  disobedient  stirred  up  the 
souls  of  the  Gentiles,  and  made  them  evil  affected  against  the  brethren. 
Long  time  therefore  they  tarried  there  speaking  boldly  in  the  Lord,  which 
bare  witness  unto  the  word  of  his  grace,  granting  signs  and  wonders  to  be 
done  by  their  hands.  But  the  multitude  of  the  city  was  divided ;  and  part 
held  with  the  Jews,  and  part  with  the  apostles.  And  when  there  was  made 
an  onset  both  of  the  Gentiles  and  of  the  Jews  with  their  rulers,  to  entreat 
them  shamefully,  and  to  stone  them,  they  became  aware  of  it,  and  fled  unto 
the  cities  of  Lycaonia,  Lystra  and  Derbe,  and  the  region  round  about  ;  and 
there  they  preached  the  gospel. 

And  at  Lystra  there  sat  a  certain  man,  impotent  in  his  feet,  a  cripple  from 
his  mother's  womb,  who  never  had  walked.  The  same  heard  Paul  speak- 
ing :  who,  fastening  his  eyes  upon  him,  and  seeing  that  he  had  faith  to  be 
made  whole,  said  with  a  loud  voice.  Stand  upright  on  thy  feet.  And  he 
leaped  up  and  walked.  And  when  the  multitudes  saw  what  Paul  had  done, 
they  lifted  up  their  voice,  saying  in  the  speech  of  Lycaonia,  The  gods  are 
come  down  to  us  in  the  likeness  of  men.  And  they  called  Barnabas, 
Jupiter;  and  Paul,  Mercury,  because  he  was  the  chief  speaker.  And  the 
priests  of  Jupiter  whose  temple  was  before  the  city,  brought  oxen  and  gar- 
lands unto  the  gates,  and  would  have  done  sacrifice  with  the  multitudes. 
But  when  the  apostles,  Barnabas  and  Paul,  heard  of  it,  they  rent  their  gar- 
ments, and  sprang  forth  among  the  multitude,  crying  out  and  saying,  Sirs, 
why  do  ye  these  things .''  We  also  are  men  of  like  passions  with  you,  and 
bring  you  good  tidings,  that  ye  should  turn  from  these  vain  things  unto  the 
living  God,  who  made  the  heaven  and  the  earth  and  the  sea,  and  all  that  in 
them  is  :  who  in  the  generations  gone  by  suffered  all  the  nations  to  walk 
in  their  own  ways.  And  yet  he  left  not  himself  without  witness,  in  that  he 
did  good,  and  gave  you  from  heaven  rains  and  fruitful  seasons,  filling  your 
hearts  with  food  and  gladness.  And  with  these  sayings  scarce  restrained 
they  the  multitudes  from  doing  sacrifice  unto  them. 

191; 


192  THE  ACTS.  [XIV.  1-6. 

But  there  came  Jews  thither  from  Antioch  and  Iconium  :  and  having  per- 
suaded the  multitudes,  they  stoned  Paul,  and  dragged  him  out  of  the  city, 
supposing  that  he  was  dead.  But  as  the  disciples  stood  round  about  him, 
he  rose  up,  and  entered  into  the  city  :  and  on  the  morrow  he  went  forth 
with  Barnabas  to  Derbe.  And  when  they  had  preached  the  gospel  to  that 
city,  and  had  made  many  disciples,  they  returned  to  Lystra,  and  to  Iconium, 
and  to  Antioch,  confirming  the  souls  of  the  disciples,  exhorting  them  to 
continue  in  the  faith,  and  that  through  many  tribulations  we  must  enter  into 
the  kingdom  of  God.  And  when  they  had  appointed  for  them  elders  in 
every  church,  and  had  prayed  with  fasting,  they  commended  them  to  the 
Lord,  on  whom  they  had  believed.  And  they  passed  through  Pisidia,  and 
came  to  Pamphylia.  And  when  they  had  spoken  the  word  in  Perga,  they 
went  down  to  Attalia  ;  and  thence  they  sailed  to  Antioch,  from  whence 
they  had  been  committed  to  the  grace  of  God  for  the  work  which  they  had 
fulfilled.  And  when  they  were  come,  and  had  gathered  the  church  together, 
they  rehearsed  all  things  that  God  had  done  with  them,  and  how  that  he 
had  opened  a  door  of  faith  unto  the  Gentiles.  And  they  tarried  no  little 
time  with  the  disciples. 

At  Iconium  Paul  and  Barnabas  both  went  into  the  syna- 
gogue of  the  place  and  preached  the  Gospel  with  such 
power  and  effect  that  not  only  of  the  Jews  but  also  of  the 
Gentiles  a  great  many  opened  their  hearts  to  Christ  (i). 
This  again  exasperated  those  Jews  that  wilfully  had  closed 
their  hearts  so  that  they  roused  and  embittered  the  unbe- 
lieving Gentiles  against  the  Christians  (2).  The  conse- 
quence of  all  this  was  that,  on  the  one  hand,  the  apostles 
stayed  there  for  a  considerable  time,  confiding  in  the 
Lord  who,  according  to  His  promise,  confirmed  their 
frank  and  courageous  preaching  of  His  gracious  Gospel 
by  miraculous  signs  that  they  were  enabled  to  work  (3), 
whilst,  on  the  other  hand,  a  division  arose  among  the 
people,  some  siding  with  the  apostles,  others  with  their 
opponents  (4).  When,  however,  a  movement  was  made 
on  the  part  of  the  latter  to  use  violence  against  the 
former,  even  to  the  extent  of  stoning  them  (5),  these, 
having  become  aware  of  it,  fled  in  a  southern  direction, 
namely,  to  the  cities  of  Lystra  and  Derbe  and  their  vicin- 


XIV.  7-I7-]         PA  UL  A  T  ICONIUM  AND  L  YSTRA.  193 

ity   (6),  and    there  occupied   themselves    with   preaching 
the  Gospel  (7). 

At  Lystra  also  a  helpless  cripple  listened  to  the  preach- 
ing of  the  Gospel ;  and  Paul,  seeing  in  his  face  that  he 
believed  that  Jesus,  whom  in  true  faith  he  recognized  as 
the  promised  Messiah,  could,  and,  if  this  were  best  for 
him,  also  would  remove  his  bodily  infirmity  (8  sq.),  by 
one  word  of  confident  command  gave  him  the  power  for 
the  first  time  to  use  his  feet,  which  power  he  gladly  and 
immediately  exercised,  jumping  up  and  walkingabout  (10). 
At  this  sight  the  ignorant  heathen  population  broke  out 
into  the  cry  that  the  gods  had  come  down  in  human 
form  to  visit  them  (11),  namely,  the  highest  god  with 
his  companion  and  interpreter;  and  this  very  naturally, 
in  their  excitement  and  amazement,  they  did  in  their 
native  tongue,  so  that  the  apostles  did  not  know  at 
first  what  they  were  about  (12).  When,  however,  the 
priest  of  Jupiter,  whose  temple  was  outside  of  the  city, 
brought  to  the  city  gates  the  material  for  a  sacrifice, 
oxen  and  garlands  to  decorate  them  (13),  and  the  apostles 
learned  that  the  intention  was  to  pay  them  divine  wor- 
ship, they  manifested  their  disapproval  in  the  lively 
Oriental  manner  and  ran  out  among  the  crowd,  callino- 
upon  them  with  a  loud  voice  to  desist  from  their  well- 
meant  but  in  reality  blasphemous  undertaking  (14).  For 
they  were  about  to  pay  divine  honors  to  mere  mortal 
men  like  themselves,  to  men,  moreover,  whose  very  life- 
work  it  was  to  preach  the  Gospel  that  was  intended  to 
convert  them,  as  others,  from  the  service  of  vain,  unreal 
gods  to  that  of  the  only  living  God,  the  Creator  of  all 
that  exists  (15) ;  of  that  God  who,  indeed,  in  past  gener- 
ations had  not  granted  a  special  revelation  to  the  Gen- 
tiles, but  left  them  to  the  light  of  nature  (16)  and  to  His 
universal  revelation  in  the  works  of  the  first  article  that 
13 


«94  THE  ACTS.  [xiv.  17-23. 

could,  and  should,  lead  them  to  seek  the  true  God  who 
now  revealed  Himself  to  them  through  His  Gospel  (17). 
But  even  thus  the  apostles  could  scarcely  prevent  the 
people  from  offering  divine  honor  to  them  (18)  Soon, 
however,  these  ignorant  people  were  carried  to  the  other 
extreme.  The  apostles,  namely,  were  followed  by  their 
Jewish  enemies  from  Pisidian  Antioch  and  Iconium,  and 
these  succeeded  in  making  that  proverbially  fickle  and 
faithless  people  regard  them  in  an  entirely  different  light, 
perhaps  in  that  of  emissaries  of  a  hostile  deity  or  evil 
spirit,  so  that  they  even  stoned  Paul,  the  spokesman,  and 
dragged  him  out  of  the  city  a  lifeless  person,  as  they 
thought  (19).  But  he  was  yet  to  be  spared  for  greater 
work  in  the  service  of  his  Master,  and  hence,  when  the 
sorrowing  disciples  that,  notwithstanding  all  opposition, 
he  had  been  permitted  to  make  in  that  city,  had  gathered 
around  him,  he,  by  the  grace  and  power  of  God,  was 
enabled  to  rise  and  return  to  the  city.  On  the  next  day, 
however,  he  left  it  together  with  Barnabas  (20).  And 
they  now  went  to  the  last  place  on  their  present  journey, 
namely,  to  Derbe,  some  distance  southeast,  where 
they  do  not  seem  to  have  incurred  much  opposition, 
being  permitted  to  preach  the  Gospel  and  thereby  to 
bring  a  goodly  number  to  faith  in  Christ  (21).  And  then 
they  returned  the  same  way  they  had  come,  visiting  the 
principal  places  where  they  had  preached  before,  strength- 
ening the  faith  of  the  new  Christians,  exhorting  them  to 
persevere  in  that  faith  notwithstanding  all  afflictions  and 
temptations,  and  showing  them  that  a  disciple  of  Christ 
cannot  expect  to  enter  heavenly  glory  and  happiness  on 
any  other  way  than  his  Master,  namely,  through  much 
tribulation  and  suffering  (22).  And  in  order  not  to 
leave  the  new  congregation  without  some  human  guid- 
ance, the  apostles,  in  connection  with  the  respective  con- 


XIV.  23-28-]   PAUL  AT  ICONIUM,  LYSTRA.  AND  DEKBE.     195 

gregations,  appointed  for  every  one  of  them  spiritual 
leaders.  Then,  in  solemn  and  fervid  prayer,  they  com- 
mended their  fellow-believers  to  the  gracious  guidance 
and  protection  of  their  common  Saviour  (23).  Return- 
ing through  Pisidia  and  Pamphylia  (24),  they  came  again 
to  Perga,  where  they  now  stopped  to  preach  the  Gospel, 
though,  as  it  would  seem,  not  with  much  success.  From 
here  they  went  to  the  coast  by  land,  to  the  port  of 
Attalia  (25),  where  they  set  sail  for  Syrian  Antioch, 
whence,  about  four  years  before,  amid  the  prayers  and 
best  wishes  of  their  fellow-believers,  they  had  begun  this 
first  missionary  tour  (A.  D.  46-50),  now  so  successfully 
completed  (26).  There,  in  a  meeting  called  for  that  pur- 
pose, they  gratefully  related  all  that  God,  their  faithful 
Companion,  had  wrought  through  them,  and  especially 
that  He  had  given  the  heathen  grace  to  become  believers 
in  Christ  (27).  And  here  now  they  stayed  a  considerable 
time,  about  two  years,  in  blessed  communion  with  their 
fellow-Christians  (28). 

Ver.  I.  Iconium.  Comp.  xiii.  51.  Greeks.  Comp. 
xi.  20.  Some  suppose  the  proselytes  of  the  gate  (viii. 
27)  to  be  meant  here,  so  that  they  would  be  distinguished 
from  the  Gentiles  mentioned  in  the  next  verse  ;  but  there 
does  not  seem  to  be  any  necessity  for  thus  limiting  the 
sense. — Ver.  2.  Comp.  xiii.  45,  50. — Ver.  3.  In  the  Lord. 
Lit.  upon  the  Lord ;  the  Lord  was  the  basis  and  founda- 
tion of  their  courageous  preaching.  Bare  witness.  Comp. 
Mark  xvi.  17  sqq.  Signs  and  wonders,  Comp.  ii.  19. 
These  proved  that  they  were  servants  of  the  living  God 
and,  hence,  that  their  preaching  was  divine  truth.  Word 
of  his  grace.  Proceeding  from  His  grace  and  announcing 
and  containing  His  grace  as  exhibited  by  Jesus  Christ 
and  merited  by  Him.  The  Gospel  is  in  truth  a  means  of 
grace,  yea,  correctly  understood,  t/ic  means  of  grace,  since 


ig6  THE  ACTS.  [xiv.  3-    1 

it  makes  the  sacraments  what  they  are,  viz.  means  of 
grace.  By  their  hands.  Comp.  v.  12. — Ver.  4.  And. 
Explanatory,  namely. — Ver.  5.  Onset.  Hostile  move- 
ment, assault.  Both  of  the  Gentiles,  etc.  Lit.  not  only 
of  t lie  Gentiles,  but  also  of  the  Jezus,  etc.  The  Jews  were 
not  satisfied  with  having  incited  the  Gentiles,  but  even 
took  part  themselves  in  the  hostile  agitation  consequent 
upon  this,  not  even  their  rulers,  elders  and  officers  of 
the  synagogue  regarding  it  below  their  dignity  to  do  so. 
Them.  No  doubt,  primarily  the  apostles  and  their  com- 
panions (xiii.  13);  but  the  expression  in  the  next  verse, 
and  the  region  round  about,  would  seem  to  indicate  that 
at  least  some  of  the  new  Christians  are  also  meant. — 
Ver.  6.  Cities  of  Lycaonia.  This  almost  looks  as  if 
Iconium  were  not  regarded  as  a  city  of  Lycaonia,  but 
still  as  belonging  to  Phrygia.  (Comp.  xiii.  51.)  Lystra 
and  Derbe.  "  In  the  records  of  early  councils  the  names 
of  the  bishops  of  Lystra  appear.  The  remains  of  this 
once  famous  city  are  called  now  by  the  singular  name  of 
Binbir  Kilisseh,ox  the  Thousand  and  One  Churches,  from 
the  traces  still  visible  of  the  numerous  sacred  edifices 
with  which  it  was  once  adorned."  {Pop.  Connn.)  "  Little 
or  nothing  is  known  of"  Derbe.  "Its  very  ruins  are 
only  identified  with  doubt." — Ver.  8.  Sat.  Being  lame ; 
perhaps  he  also  begged  his  support.  (Comp.  iii.  2  ;  John 
ix.  8.)  Who  never  had  walked.  So  miserable  and  help- 
less was  his  condition. — Ver.  9.  Heard.  Attentively 
(Imperfect).  Fastening  his  eyes  upon  him.  To  see 
in  his  face  how  he  was  affected  by  the  Gospel.  (Comp. 
iii.  4.)  Not  even  the  healing  of  the  body,  much  less  of 
the  soul,  was  thrust  upon  any  one  ;  there  had  to  be  some 
degree  of  receptlveness  and  desire,  wrought  by  the  Gos- 
pel. To  be  made.  That  he  would  be  made. — Ver.  10. 
In  the  likeness  of  men.     As  so  often  according  to  the 


XIV.  lo-is-]      PAUL  AT  ICONIUM  AND  LYSTRA.  jg* 

superstitious   belief   of  the  common  people    especially  ; 
perhaps  a  caricatured   reminiscence  of  what   in   paradise 
really  took  place,  and  also  sometimes  later.     (Comp,  Gen. 
iii.  8  ;    xviii.  i  ;  Deut.  xxxiv.  lo  ;  etc.) — Ver.  12.  Barna= 
bas.     Very  likely  of  an  imposing  stature  and  older  than 
Paul,  who  in  eloquence  reminded  the  people  of  Mercury, 
the  herald  and  interpreter  of  the  gods  and  the  companion 
of  Jupiter.     These  two  gods,  according  to  an   old   myth, 
had    formerly   visited   the   inhabitants   of    these  regions 
(comp.  the  legend   of  Philemon  and   Baucis,  as  told  by 
Ovid,  Metamorph.  viii.  611  sqq.)  ;  and  as  there  also   was 
a   temple   of    Jupiter   before    the  city,   the  opinion  was 
natural  for  these  superstitious   people   that   this   god,  to- 
gether with   his  usual  companion,  had   come. — Ver.    13. 
Whose  temple.     Lit.   ivJio ;  a  god   was   supposed   to  be 
present   in  his  temple.     The    gates.     Viz.   of   the    city, 
where  the  sacrifice  was  to  be  performed  in  honor  of  the 
gods  who  were  supposed  to  be  in  the  city.     Would  have 
done.     Was  determined  to    do. — Ver.  14.  Apostles.     In 
the  wider  sense,  since  Barnabas  could  be   called  so   only 
in  this   sense.     (Comp.  i.  21    sq. ;  Rom.  i.  i  ;  Gal.  i.  i  ;  2 
Cor.  i.    I  ;  xi.  5.)     Barnabas,     Mentioned    first  here   be- 
cause he  was  supposed  to  be  the   highest   god  for  whom 
especially  the   sacrifice   was    intended.     (Comp.  xiii.  13.) 
Rent  their  garments,     Comp.  Matt.  xxvi.  65.     The  gar- 
ments were    torn  about  a  hand-breadth    on   the  breast, 
beginning  at  the   upper  part. — Ver.  15.  Sirs.     \J\\..  men. 
(Comp.  ii.   22.)     Why  do  ye  these  things.     Or,   better, 
ivJiat  are  you  doing  there  ?     Of  like  passions.     Or,  feel- 
ings and  affections,  nature  and  quality.     Bring  you  good 
tidings,  etc.     Whoever  really  accepts  the  Gospel   cannot 
but  turn,  etc.  ;  the  exhortation  to  receive  in  faith    Jesus, 
and  in  Him  the  triune  God,  includes  the  turning  from  all 
imaginary    gods.      These     vain    things.      Better,    these 


198  THE  ACTS.  [XI V.  15-23. 

vain  gods,  gods  that,  existed  simply  in  their  imagination, 
and  to  whom  they  also  supposed  the  apostles  to  belong. 
Heaven,  earth,  and  sea.  The  main  divisions  of  the 
visible  world. — Ver.  16.  Generations  gone  by.  The  time 
of  the  Old  Testament  economy  when  one  particular 
people  was  the  divinely-appointed  bearer  of  divine  reve- 
lation that  was  ultimately  to  benefit  the  whole  human 
race.  (Comp.  Gen.  xii.  3.)  Nations.  Better,  heathens 
or  Gentiles.  In  their  own  v^^ays.  Without  any  special 
supernatural  revelation  and  direction. — Ver.  17.  Witness. 
Testimony,  so  that  they  could  have  known  Him,  at  least 
to  some  extent.  (Comp.  Rom.  i.  20;  Acts  xvii.  26  sqq.) 
Did  good.  In  this  that  He  gave  you,  etc.,  thereby 
filling,  etc.  Your  hearts.  The  gratification  of  our 
natural  wants  is  at  the  same  time  a  gratification  of  our 
heart. — Ver.  18.  With  these  sayings.  Lit.  saying  this, 
with  these  words. — Ver.  19.  Antioch.  Comp.  xiii.  14,50. 
Iconium.  Comp.  i.  Persuaded.  To  look  upon  the 
matter  as  they  presented  it.  Stoned.  The  usual  Jewish 
capital  punishment;  hence  the  Jews  were  the  leaders  also 
in  the  execution  of  their  murderous  plans,  the  heathen 
population  assisting,  or,  at  least,  not  preventing  them, 
which  they  surely  would  have  done  if  they  had  not  been 
persuaded  by  the  Jews.  Dragged  him  out,  etc.  As  a 
corpse  that  was  not  to  remain  in  the  city. — Ver.  20.  The 
disciples.  Very  likely  young  Timothy  among  them,  who 
from  this  time  on  was  a  devoted  and  enthusiastic  follower 
of  Paul  and  his  divine  Master.  (Comp.  xvi.  i  ;  i  Cor. 
iv.  17  ;  I  Tim.  i.  2,  18;  2  Tim.  i.  2  ;  iii.  10  sq.)  Derbe. 
Comp.  8. — Ver.  22.  And  (saying)  that.  Comp.  Matt.  x. 
38;  Rom.  viii.  17;  i  Thess.  iii.  3;  i  Pet.  iv.  12  sqq. — 
Ver.  23.  Appointed.  The  word  here  used  in  the  original 
means  in  the  first  place,  according  to  its  derivation,  to 
vote  by  stretching  out  the  hands  ;  then,  to  create  or  appoint 


XIV.  23-27.]         PAUL  AT  LYSTRA  AND  DERBE,  199 

by  vote  ;  then,  in  general,  to  elect,  appoint,  create.  There 
is  no  necessity  of  taking  here  the  last  signification  in- 
stead of  the  second,  which  evidently  is  the  one  in- 
tended in  the  only  other  passage  where  this  word  occurs 
in  the  New  Testament,  viz.  2  Cor.  viii.  19.  Accordingly 
the  apostles  conducted  the  election  or  appointment, 
but  the  congregations  signified  by  vote  whom  they 
thought  worthy  and  able.  Fasting.  Comp.  xiii.  3. 
On  whom  they  had  believed.  And  still  were  believing 
(Pluperfect). — Ver.  25.  Perga.  Comp.  xiii.  13.  Attalia. 
Built  by,  and  named  after,  Attalus  Philadelphus,  king 
of  Pergamus,  commanding  the  trade  of  Syria  and  Egypt ; 
famous  during  the  crusades  under  the  name  of  Sataleia ; 
now  called  Adalia,  and  a  much  frequented  harbor,  having 
about  1 3,000  inhabitants. — Ver.  26.  Whence,  etc.     Comp. 

xiii.  3. Ver.  27.  That  God  had  done  with  them.    Comp. 

Matt,  xxviii.  20;  Mark  xvi.  20;  i  Cor.  xv.  10.  A  door 
of  faith.  An  opportunity  and  possibility  of  coming  to 
faith  in  Christ.  (Comp.  as  to  this  figurative  use  of  door 
I  Cor.  xvi.  9;  2  Cor.  ii.  12  ;  Col.  iv.  3.) 


PAUL    AND    BARNABAS  AT  JERUSALEM,  AND   THE 
FIRST  COUNCIL  OF  THE  CHURCH. 


CHAPTER  XV. 
(Comp.  GaL  ii.  i-io.) 

(A.)  Paul  and   Barnabas  are  Sent  to  Jerusalem 
(A.  D.  52). 

1-5.  And  certain  men  came  down  from  Judaea  and  taught  the  brethren, 
saying,  Except  ye  be  circumcised  after  the  custom  of  Moses,  ye  cannot  be 
saved.  And  when  Paul  and  Barnabas  had  no  small  dissension  and  question- 
ing with  them,  the  brethren  appointed  that  Paul  and  Barnabas,  and  certain 
other  of  them,  should  go  up  to  Jerusalem  unto  the  apostles  and  elders  about 
this  question.  They  therefore,  being  brought  on  their  way  by  the  church, 
passed  through  both  Phoenicia  and  Samaria,  declaring  the  conversion  of 
the  Gentiles:  and  they  caused  great  joy  unto  all  the  brethren.  And  when 
they  were  come  to  Jerusalem,  they  were  received  of  the  church  and  the 
apostles  and  the  elders,  and  they  rehearsed  all  things  that  God  had  done 
with  them.  But  there  rose  up  certain  of  the  sect  of  the  Pharisees  who  be- 
lieved, saying,  It  is  needful  to  circumcise  them  and  to  charge  them  to  keep 
the  law  of  Moses. 

Whilst  Paul  and  Barnabas  were  staying  at  Antioch, 
some  men  from  Judaea  came  there  who,  notwithstanding 
what  had  taken  place  in  the  case  of  Cornelius  (x.  9  sqq., 
44  sqq.)  and  the  evident  blessing  that  rested  upon  Paul's 
missionary  activity  among  the  Gentiles,  still  held  that 
circumcision  and  with  it,  as  the  rite  of  initiation,  submis- 
sion to  the  whole  ceremonial  law  given  to  the  people  of 

200 


XV.  i-s-]    PAUL  AND  BARNABAS  SENT  TO  JERUSALEM.  201 

the  Old  Testament  through  Moses  (comp.  Gal.  v.  3)  were 
a  necessary  addition  to  faith  in  Christ  for  every  one  that 
desired  to  be  saved  (i).  As  Paul  and  Barnabas  could 
not  concede  this  without  condemning  their  own  practice, 
divinely  sanctioned  as  it  was,  there  naturally  arose  a 
great  dissension  and  dispute  between  them  and  their 
opponents ;  and  the  church  at  Antioch  regarded  it  best 
to  send  the  two  missionaries  and  some  others  to  Jerusa- 
lem, up  to  this  time  the  seat  of  the  majority  of  apostles 
and  the  centre  and  mother  of  the  whole  Church,  to  have 
this  important  question  authoritatively  decided  (2).  Hav- 
ing been  accompanied  by  the  brethren  for  some  distance, 
Paul  and  Barnabas  took  the  nearest  route,  through 
Phoenicia  and  Samaria,  and  everywhere  caused  great  joy 
by  relating  how  also  the  Gentiles  had  been  converted  to 
Christ  (3).  At  Jerusalem  they  were  formally  received  by 
the  Church  and  all  its  officers;  and  also  here  they  related 
all  that  God  had  accomplished  through  them  (4).  But 
here  too  they  immediately  encountered  opposition,  some 
Christians  that  formerly  had  been  Pharisees  and  still  had 
Pharisaical  notions  clinging  to  them  taking  the  same 
ground  as  the  opponents  at  Antioch  (5). 

Ver.  I.  Certain  men.  No  doubt  belonging  to  the 
number^  of  those  Jewish  Christians  that  formerly  had 
been  Pharisees.  (Comp.  5.)  According  to  a  tradition 
found  in  the  writings  of  Epiphanius  the  later  Gnostic 
heretic  Cerinthus  was  among  them.  Taught.  Persist- 
ently (Imperfect).  Hoses.  The  mediator  of  the  Old 
Testament  economy,  hence  his  law  a  divine  law,  but  not 
meant  as  a  means  of  salvation.  (Comp.  John  i.  17;  Gal. 
iii.  17  sqq. ;  Col.  ii.  16  sq.) — Ver.  2.  Appointed  that  Paul, 
etc.  According  to  Gal.  ii.  2,  Paul  also  had  a  revelation  to  go 
there.  Certain  other.  Perhaps  including  Titus  (Gal.  ii. 
i),  though  he  may  not  have  been  an  official  delegate. 


202  THE  ACTS.  [XV.  2-5. 

Elders.  Comp.  xi.  30. — Ver.  3.  Declaring.  Lit.  jiarrat- 
ing  in  full,  relating,  describing. — Ver.  4.  Comp.  xiv.  27. 
Rehearsed.  Announced,  made  known,  reported.  This 
report  was  not  yet  the  official  one  (12),  but  preliminary 
and  informal. — Ver.  5.  Rose  up.  Arose  to  speak.  Sect. 
Comp.  V.  17.  Pharisees.  Comp.  xxiii.  6.  It  is  needful. 
Is  necessary,  must  be,  there  is  no  possibility  of  being 
saved  without  this. 

(B.)  The  First  Council  of  the  Church. 

6-29.  And  the  apostles  and  the  elders  were  gathered  together  to  consider 
of  this  matter.  And  when  there  had  been  much  questioning,  Peter  rose  up, 
and  said  unto  them. 

Brethren,  ye  know  how  that  a  good  while  ago  God  made  choice  among 
you,  that  by  my  mouth  the  Gentiles  should  hear  the  word  of  the  gospel, 
and  believe.  And  God,  which  knoweth  the  heart,  bare  them  witness,  giv- 
ing them  the  Holy  Ghost,  even  as  he  did  unto  us ;  and  he  made  no  dis- 
tinction between  us  and  them,  cleansing  their  hearts  by  faith.  Now  there- 
fore why  tempt  ye  God,  that  ye  should  put  a  yoke  upon  the  neck  of  the 
disciples,  which  neither  our  fathers  nor  we  were  able  to  bear?  But  we  be- 
lieve that  we  shall  be  saved  through  the  grace  of  the  Lord  Jesus,  in  like 
manner  as  they. 

And  all  the  multitude  kept  silence;  and  they  hearkened  unto  Barnabas 
and  Paul  rehearsing  what  signs  and  wonders  God  had  wrought  among  the 
Gentiles  by  them.  And  after  they  had  held  their  peace,  James  answered, 
saying, 

Brethren,  hearken  unto  me :  Symeon  hath   rehearsed  how  first  God  did 
visit  the  Gentiles,  to  take  out  of  them  a  people  for  his  name.     And  to  this 
agree  the  words  of  the  prophets  ;  as  it  is  written. 
After  these  things  I  will  return. 

And  Iwill  build  again  the  tabernacle  of  David,  which  is  fallen; 
And  I  will  build  again  the  ruins  thereof. 
And  I  will  set  it  up  : 

That  the  residue  of  men  may  seek  after  the  Lord, 
And  all  the  Gentiles,  upon  whom  my  name  is  called, 
Saith  the  Lord,  who  maketh  these  things  known  from  the  beginning  of 
the  world. 
Wherefore  my  judgment  is,  that  we  trouble  not  them  which  from  among 
the  Gentiles  turn  to  God;  but  that  we  write   unto  them,  that  they  abstain 
from  the  pollution  of  idols,  and  from  fornication,  and  from  what  is  strangled. 


XV.  6-IO.]      THE  FIRST  COUNCIL  OF  THE  CHURCH.  203 

and  from  blood.     For  Moses   from  generations  of  old  hath  in   every  city 
them  that  preach  him,  being  read  in  the  synagogues  every  sabbath. 

Then  it  seemed  good  to  the  apostles  and  the  elders,  with  the  whole 
church,  to  choose  men  out  of  their  company,  and  send  them  to  Antioch  with 
Paul  and  Barnabas  ;  namely,  Judas  called  Barsabbas,  and  Silas,  chief  men 
among  the  brethren  :  and  they  wrote  t/nis  by  them,  The  apostles  and  the 
elder  brethren  unto  the  brethren  which  are  of  the  Gentiles  in  Antioch  and 
S3rria  and  Cilicia,  greeting  :  Forasmuch  as  wehave  heard  that  certain  which 
went  out  from  us  have  troubled  you  with  words,  subverting  your  souls ;  to 
whom  we  gave  no  commandment;  it  seemed  good  unto  us,  having  come  to 
one  aecord,  to  choose  out  men  and  send  them  unto  you  with  our  beloved 
Barnabas  and  Paul,  men  that  have  hazarded  their  lives  for  the  name  of  our 
Lord  Jesus  Christ.  We  have  sent  therefore  Judas  and  Silas,  who  them- 
selves also  shall  tell  you  the  same  things  by  word  of  mouth.  For  it  seemed 
good  to  the  Holy  Ghost,  and  to  us,  to  lay  upon  you  no  greater  burden  than 
these  necessary  things ;  that  ye  abstain  from  things  sacrificed  to  idols,  and 
from  blood,  and  from  things  strangled,  and  from  fornication  ;  from  which 
if  ye  keep  yourselves,  it  shall  be  well  with  you.     Fare  ye  well. 

The  leaders  of  the  Church,  together  with  the  congre- 
gation at  Jerusalem  (comp.  12,  22,  25),  met  to  consider 
the  important  matter  that  not  simply  had  been  brought 
to  their  notice  by  the  delegates  sent  from  Antioch,  but 
now  also  had  become  a  mooted  question  in  their  own 
midst  (6).  After  a  lively  debate  had  taken  place,  Peter 
arose  and  reminded  his  fellow-believers  of  the  well-known 
fact  that  many  years  ago  God  had  already  through  his 
instrumentality  received  Gentiles  into  the  Church  (7) 
testifying  to  the  condition  of  their  hearts  by  giving  to 
them  the  Holy  Spirit  in  the  same  way  as  to  the  first, 
Jewish,  Christians  (8),  and  cleansing  their  hearts  from  the 
guilt  and  rule  of  sin  by  the  same  means  that  had  been 
used  in  the  case  of  the  first  believers,  namely,  by  faith 
only,  without  requiring  anything  else,  as  circumcision  or 
the  observance  of  the  Law  (9).  Hence,  to  place  the  bur- 
den of  the  Law,  as  a  condition  of  being  Christians,  upon 
the  converts  from  heathenism,  of  a  law,  moreover,  that 
had  even  proved  insufificient  to  save  the  Old  Testament 


204  THE  ACTS.  [xv.  10-18. 

people  of  God,  would  evidently  be  acting  as  if  the  will  of 
God  in  the  matter  either  had  not  been  clearly  expressed, 
or  could  be  set  aside  with  impunity,  and  thus  challenging 
the  displeasure  of  God  (10).  If  the  first,  Jewish,  Chris- 
tians placed  their  only  hope  for  salvation  in  the  grace  of 
God  merited  by  Jesus  the  Christ,  and  in  no  way  in  the 
works  of  the  Law,  surely  Christians  from  the  heathen 
ought  not  to  be  required  to  submit  to  the  laws  and 
ordinances  that  were  intended  only  for  the  preparation 
and  education  of  the  former  for  faith  in  Christ  (11).  This 
full  and  decided  indorsement  given  to  the  position  of 
Paul  and  Barnabas  by  one  of  the  foremost  apostles  of 
the  circumcision  (Gal.  ii.  9)  naturally  silenced  the  opposi- 
tion, so  that  Barnabas  and  Paul  could  relate  how  God 
Himself  evidently  had  sanctioned  their  activity  among 
the  heathen  by  many  miraculous  deeds  (12).  After  they 
had  finished,  James,  the  principal  leader  of  the  Church 
at  Jerusalem,  noted  for  his  strict  compliance  with  the 
accustomed  mode  of  Jewish  life,  addressed  his  fellow-be- 
lievers (13).  Referring  to  what  Peter  had  stated  with  re- 
gard to  the  gracious  care  of  God  to  gather  also  out  of  the 
Gentiles  a  people  believing  in  His  revelation  in  Christ  (14), 
he  proved  that  this  statement  is  in  perfect  accord  with 
the  prophecies  of  old,  citing  one  of  many  (15),  in  which 
God  promises  that,  after  punishing  His  people  for  their 
grievous  sins.  He  will  return  to  them  in  forgiving  grace 
and  build  again  His  ruined  Church  by  leading  to  Christ 
all  those  who  do  not  wilfully  resist  Him,  and  thus  founding 
the  Church  of  the  New  Testament  (16),  to  which  also  the 
heathen  shall  be  called,  in  accordance  with  the  gracious 
counsel  of  God  to  reveal  Himself  also  to  them  ;  and  thus 
receiving  the  heathen  into  the  New  Testament  Church 
without  requiring  anything  but  faith  in  Jesus  the  Christ 
is  simply  carrying  out  what  God  had  determined  already 


XV.  iS-24.]     THE  FIRST  COUNCIL  OF  THE  CHURCH.  205 

in  eternity  and  promised  from  the  beginning  (17  sq.). 
Hence,  the  decision  of  James  is  that  the  converts  from 
heathenism  ought  not  to  be  troubled  by  any  Old  Testa- 
ment legal  requirements  (19),  but  should  simply  be 
written  to  to  abstain  from  certain  things  that  among  the 
heathen  were  considered  matters  of  indifference,  but  to 
men  of  Jewish  origin  were  peculiarly  offensive,  namely, 
the  defilement  contracted  by  eating  meat  remaining  over 
from  heathen  sacrifices  or  taken  from  animals  that  had 
been  strangled  and  whose  blood  had  not  been  poured 
out,  eating  blood,  and  fornication,  the  transgression  of 
the  sixth  commandment,  hence  a  grievous  sin  in  itself,  but 
here  mentioned  because  among  the  heathen  in  general  it 
was,  and  is,  regarded  as  a  matter  of  indifference,  yea, 
sometimes  even  as  a  part  of  worship  (20).  To  impose 
these  first-mentioned  restrictions  for  the  present  also 
upon  the  Christians  of  heathen  origin,  in  order  to  avoid 
giving  offence  to  weak  Jewish  Christians,  seemed  neces- 
sary so  much  the  more  because  the  Law  of  Moses  con- 
taining them  was  known  everywhere,  being  for  a  long 
time  already  constantly  read  in  the  synagogues  that 
were  scattered  throughout  the  Roman  Empire  (21). 
Thereupon  it  seemed  good  to  the  whole  assembly  to 
choose  men  out  of  their  midst  to  go  to  Antioch  together 
with  Paul  and  Barnabas  and  to  assist  them  in  convincing 
all  the  brethren  there  of  the  correctness  of  the  position 
taken  ;  and  consequently  two  leading  men  of  the  con- 
gregation were  chosen,  Judas  and  Silas  (22).  These  were 
also  to  deliver  the  letter  containing  the  summary  result 
of  the  deliberations  of  the  council  and  informing  the 
Gentile  Christians,  in  the  first  place  those  of  Antioch  and 
the  whole  province  of  Syria,  as  also  of  Cilicia  whither  the 
trouble  also  seems  to  have  spread  (23),  that,  in  order  to 
counteract  the  disturbing  and  soul-destroying    work-right- 


2o6  THE  ACTS.  [xv,  24-29. 

eous  teachings  of  some  self-sent,  meddlesome  Jewish 
Christians  (24),  by  the  unanimous  resolution  of  the 
church  of  Jerusalem  Judas  and  Silas  had  been  sent  to 
them  to  accompany  Barnabas  and  Paul,  men  who  could 
be  recommended  for  their  self-sacrificing  service  in  the 
preaching  of  the  Gospel,  and  to  explain  more  fully  by 
word  of  mouth  the  decision  reached  under  the  guidance 
of  the  Holy  Ghost,  namely,  that  the  Gentile  Christians 
were  not  to  be  burdened  by  anything  but  the,  under  the 
circumstances  necessary,  careful  observance  of  the  above- 
mentioned  points,  which  observance  by  the  grace  of  God 
would  inure  to  their  spiritual  well-being  by  preserving 
peace  and  harmony  in  their  midst  (25-29). 

Ver.  6.  Comp.  Gal.  ii.  2  sqq.  Consider  of.  Lit.  see 
concerning. — Ver.  7.  Peter.  The  natural  leader  and 
spokesman  of  the  apostles  (comp.  i.  13,  15,  etc.),  and 
in  this  case  the  one  that  had  the  oldest  experience  in  the 
matter  on  hand.  Brethren.  Comp.  ii.  29.  Ye.  Em- 
phatic ;  they  knew,  if  others  did  not.  A  good  while  ago. 
YJiX..  from  ancient  days,  days  of  the  beginning,  viz.  of  the 
Christian  Church,  about  fourteen  years  ago.  (Comp.  x.  i 
sqq.)  God  made  choice  among  you,  etc.  From  your 
number  He  chose  me  to  be  the  first  missionary  to  the 
heathen.  Peter  belonged  to  the  same  class  to  which 
they  belonged,  was  one  of  the  first  Jewish  Christians  ; 
hence,  he  belonged  to  their  number  and  company.  He 
could,  of  course,  also  have  said,  among  us,  as  some  copies 
have  it  by  way  of  a  supposed  necessary  emendation. 
Gospel,  This  now  so  common  word  Luke  has  only  here 
and  XX.  24,  not  at  all  in  his  Gospel  ;  nor  is  it  found  in 
John. — Ver.  8.  Comp.  x.  44  sqq.  Which  knoweth  the 
heart.  It  depended  upon  the  condition  of  their  hearts 
whether  the  Gentiles  could  be  regarded  as  real  and  true 
Christians,  viz.  whether  they  had  faith  in  Christ  and  were 


XV.  8-12.]        THE  FIRST  COUNCIL  OF  THE  CHURCH.  207 

regenerated  by  this  faith. — Ver.  9.  He  made  no  distinc=' 

tion.  As  He  would  have  done  if  besides  faith  in  Christ 
circumcision  and  the  observance  of  the  Law  were  also 
necessary  for  a  Christian.  This  fundamental  doctrine  of 
Christianity  is  equally  emphasized  by  the  foremost  of 
the  apostles,  by  Peter  here  and  i  Pet.  i,  18-21  ;  by  Paul 
xiii.  38  sq.  ;  Rom.  iii.  24  sqq.,  and  often  ;  by  John  i 
Epistle  i.  9  ;  Rev.  vii.  14. — Ver.  10.  Tempt.  Try  what 
He  will  do  if  you  oppose  His  manifest  will,  risk  His  dis- 
pleasure. That  ye  should  put.  By  endeavoring  to  put. 
A  yoke.  A  heavy  burden  of  commandments,  laws,  and 
regulations.  (Comp.  Gal.  v.  i  ; — Matt.  xi.  29  sq.)  Bear. 
Observe  and  fulfil  completely  ;  and  because  they  could 
not  do  this  the  Law  was  a  burden  and  yoke  in  the  bad 
sense  of  the  term. — Ver.  11.  Through  the  grace,  etc. 
Emphatic  ;  not  by  the  Law  and  its  works.  Grace  of  the 
Lord  Jesus,  Shown  by  Him  in  becoming  our  Saviour, 
merited  by  Him  as  our  substitute,  and  offered  to  us 
through  His  Gospel.  As  they.  The  Christians  of 
Gentile  descent,  viz.  just  as  they  believe  to  be  saved 
through  the  grace,  etc.  Peter  knows  of  no  other  way  of 
salvation  for  Jewish  Christians  than  that  for  Gentile 
Christians ;  hence,  there  can  be  no  necessity  for  the 
latter  to  become  Jews  before  becoming  Christians,  or  to 
become,  as  far  as  possible,  Jewish  Christians.  That  Peter 
so  fully  agrees  with  Paul  in  this  most  important  doctrine 
of  justification  in  no  way  conflicts  with  Gal.  ii.  11  sqq., 
since  Paul  there  (15  sqq.)  expressly  affirms  that  in  doctrine 
there  was  no  difference  between  him  and  Peter,  though 
the  latter  in  practice  had  proved  himself  timid  and  weak 
and  thereby  had  given  offence. — Ver.  12.  Kept  silence. 
There  was  no  more  excited  debating.  Hearkened.  Gave 
ear,  listened,  without  interruption  (Imperfect).  Barnabas. 
Mentioned  first,  as  also  ver.  25,  because  he  was  older  in 


2o8  THE  ACTS.  [XV.  12-17. 

years  and  in  his  connection  with  the  Church.  (Comp.  iv. 
36  ;  ix.  27  ;  xi.  22  sqq.)  Rehearsing.  Comp.  4.  Signs 
and  wonders.  Comp.  ii.  19. — Ver.  13.  They.  Barnabas 
and  Paul.  James.  Comp.  xii.  17.  Answered.  Said 
what  he  had  to  say  with  regard  to  this  matter.  (Comp. 
V.  8.)  Brethren.  Comp.  ii.  29. — Ver.  14.  Symeon. 
The  original,  Hebrew,  name  of  Peter  (John  i.  42)  seems 
to  have  been  the  one  mostly  used  among  the  Jewish 
Christians.  (Comp.  Luke  xxiv.  34.)  The  form  found 
here  and  2  Pet.  i.  i  (comp.  Luke  ii.  25)  is  more  like  the 
Hebrew  original  {Shim  on)  than  the  more  usual  Simon. 
Visit.  Look  after,  have  a  care  for,  provide  for.  For  his 
name.  Believing  in  His  name  or  revelation,  bearing  His 
name,  being  His  people,  the  people  of  the  true,  living 
God.  (Comp.  xviii.  10;  Rom.  ix.  24  sqq.) — Ver.  15.  To 
this.  With  this  truth  and  fact. — Vers.  16  sq.  Comp. 
Amos  ix.  1 1  sq.,  given  here  in  a  free  citation  after  the 
Septuagint  translation.  After  these  things.  In  the  days 
of  the  Messiah.  Return.  God  had  to  punish  His  people 
and  hence  could  not  dwell  among  them  in  grace ;  but  He 
will  return  in  grace,  through  Christ.  Tabernacle  of 
David.  His  splendid  palace  had  become  a  mere  tent  or 
hut — a  figure  and  symbol  of  the  theocracy  or  Old  Testa- 
ment Church,  the  people  of  Israel  in  their  reduced  and 
low  condition.  Set  up.  Rear  again,  build  anew. — Ver. 
17.  The  residue  of  men.  Explained  by  all  the  Gen- 
tiles. The  Septuagint  translation,  in  the  first  clause  of 
this  verse  especially,  does  not  give  the  literal  sense  of 
the  present  Hebrew  original  ;  but  the  sense  in  general, 
as  far  as  it  proves  the  apostle's  assertion,  is  given,  since 
\^x-&.^s  possessing  the  remnant  of  Edom  and  all  t lie  nations, 
spoken  of  in  the  original,  is  not  meant  in  a  hostile  political, 
but  in  the  gracious  Messianic  sense,  they  all  becoming  the 
blessed  subjects  of  the  Messiah.     Upon  whom   my  name 


XV.  17-20.]     THE  FIRST  COUNCIL  OF  THE  CHURCH.  209 

is  called.     Who  belong  to  me  as  my  people  and  hence 
are  called  my  people.     (Comp.  James  ii.  7  ;   Deut.  xxviii. 
10;   Isa.  Ixiii,  19;  Jer.  xiv.  9,) — Ver.  18.   Known  from  the 
beginning  of  the  world.     These  words  are  not  found  in 
Amos,  neither  in  the  original  Hebrew  nor  in  the  Septua- 
gint  translation.     Perhaps  James  added  them  to  the  cita- 
tion to  emphasize  the  salutary  contents  of  this  prophecy 
as  a  truth  known  from  the  very  beginning  of  the  human 
race,  being  contained  already  in  the  first  Gospel  concern- 
ing the  woman's  seed,  i.  e.  the  human  race,  conquering 
Satan  in  Christ  (Gen.  iii.  15),  as  also  in  the  promises  given 
to  Abraham  that  in  him  and  his  seed  all  nations  were  to 
be  blessed  (Gen.  xii.  3  ;  xviii.   18).      Others  understand 
these  words  as  saying  that  God  simply  carries  out  now 
what  He  did  not  first  decree  at  the  time  of  Amos  or  at 
that  of  the  apostles,  but  what  was  known  and  decreed  by 
Him  already  in  eternity  ;  and  this  is  in  accordance  with 
the  reading  followed  by  the  Authorized  Version,  which, 
however,  is  not  so  well  attested. — Ver.  19.  My  judgment 
is.     Lit.   /  judge,  I  being   emphatic ;    whatever   others 
may   judge    and    think    right,    his   judgment    is    this. — 
Ver.  20.  Pollution  of  idols.     Comp.  29;  Ex.  xxxiv.   15  ; 
I  Cor.  viii.   i   sqq.  ;   Rom.  xiv.   i  sqq.     Fornication.     By 
some    understood    as   meaning   here   only    incest,    mar- 
riage   between    persons    too    closely    related.      (Comp. 
Lev.     xviii.    6    sqq.  ;    xx.    1 1    sqq.)       But    this    limita- 
tion  is  not  indicated  by  anything  in  the  text.     Stran= 
gled.     Comp.    Lev.  xvii    13;    Deut.    xii,   16,23.     Blood. 
Comp.  Lev.  xvii.  10   sqq. ;  Gen   ix.  4.     Here,  of  course, 
the  blood  is  meant  that  was  no  more  in  the  body  of  the 
animal.     Pollutions   may,  in  the  original,   belong  to   all 
the  four  things  mentioned,  viz.  not  only  to  idols,  but  also 
to  fornication,  what   is   strangled,  and   blood,   so   that  of 
would   be  the  correct  preposition  instead  of /r*?;// ;  the 
14 


2IO  THE  ACTS.  [XV.  20-28. 

Gentile  Christians  are  to  abstain  from  pollutions  that  are 
brought  upon  a  person  by  idols,  fornication,  what  is  stran- 
gled, and  blood.  Some  find  here  an  allusion  to  tlie  Noa- 
chian  commandments.  (Comp.  viii.  27.) — Ver.  21.  From 
generations  of  old.  From  olden  times,  for  centuries. 
Some  understand  this  verse  as  having  the  following  sense  : 
The  almost  universal  reading  of  Moses  and  his  Law  has 
made  the  Gentiles  acquainted  with  the  contents  of  the 
latter,  and  thus  they  will,  when  they  have  become  Chris- 
tians, be  the  more  willing  to  observe  those  few  elementary 
points,  in  order  that  the  Jewish  Christians  may  not  be 
offended  too  much. — Ver.  22.  Judas.  Perhaps  a  brother 
of  Joseph  Barsabbas  mentioned  i.  23  ;  some  regard  him  as 
being  the  same  person  as  the  latter.  Silas.  The  same 
as  Silvanus  (i  Thess.  i.  i  ;  2  Thess.  i.  i  ;  2  Cor.  i.  19), 
later  on  (40)  a  companion  of  Paul.  Chief  men.  Lead- 
ing, ruling  men  (comp.  Heb.  xiii.  7,  17,  24),  perhaps  the 
s2,m.Q:  2.'S>  speakers,  teachers  (comp.  xiv.  12  the  expression 
chief  speaker,  lit.  leading  in  word  or  speech). — Ver.  23. 
Wrote  by  them.  Lit.  having  ivritten  through  their  hands ; 
they  were  to  deliver  the  writing  or  letter.  The  elder 
brethren.  Not,  elders  and  brethren,  the  and  being 
omitted  in  the  best  copies.  So  they  write  in  the  name, 
and  as  the  officers,  of  the  whole  congregation  (22).  The 
elder  bretliren  are,  of  course,  the  same  as  the  elders.  An= 
tioch.  Comp.  xi.  20. — Ver.  24.  Subverting.  Destroying, 
ruining,  as  much  as  lay  in  them. — Ver.  25.  Come  to  one 
accord.  Reached  a  unanimous  conclusion ;  it  was  not 
simply  the  opinion  of  a  majority.  Barnabas  and  Paul. 
Comp.  12. — Ver.  26.  Hazarded.  Risked,  jeopardized, 
exposed  to  injury  and  death.  Name.  Revelation,  Gos- 
pel. (Comp.  V.  41). — Ver.  28.  And  to  us.  Led  and 
guided  by  the  Holy  Ghost  who  is  the  primary  author  of 
the  decision  ;  the  principal  and  the  instrumental  causes 


XV.  28,  29-]     THE  FIRST  COUNCIL  OF  THE  CHURCH.  211 

are  mentioned  together.  The  congregation,  i.  e.  the  laity, 
is,  of  course,  included  (22).  No  greater  burden.  Except- 
ing the  prohibition  of  fornication  it  was  a  burden,  i.  e. 
something  that  in  its  nature  is  not  binding  on  a  Christian, 
but  that  he  can  be  asked  only  to  bear  and  observe  out  of 
charity,  for  the  sake  of  weaker  brethren.  (Comp.  Col.  ii.  16; 
Rom.  xiv.  I  sqq.) — Ver.  29.  Keep,  Continually  and  care- 
fully. In  such  cases  where  only  love  and  charity  can  and 
should  be  the  motive,  without  the  existence  of  a  positive 
and  express  commandment,  a  Christian  ought  to  be  care- 
ful and  conscientious.  Love  ought  to  be  the  strongest 
motive ;  where  it  is  not,  it  is  not  what  it  ought  to  be. 
— Paul's  journey  to  Jerusalem  related  in  this  chapter  is 
the  same  as  that  spoken  of  Gal.  ii.  i  sqq.  The  latter  can- 
not be  identical  with  the  one  mentioned  Acts  xi.  30,  since 
this,  having  taken  place  before  A.  D.  44,  would  not  leave 
fourteen  years  between  it  and  Paul's  conversion  (Gal.  ii. 
i),  but  only  about  nine.  Nor  can  it  be  the  same  as  that 
indicated  Acts  xviii.  22,  since  this  was  evidently  of  very 
short  duration,  not  leaving  time  for  lengthy  discussions 
and  deliberations,  and  since  Barnabas  was  then  no  more 
a  companion  of  Paul  (comp.  Gal.  ii.  i  sqq. ;  Acts  xv.  39). 
Moreover,  the  points  at  issue  are  the  same  in  both 
reports,  Acts.  xv.  and  Gal.  ii.,  and  the  decision  reached  is 
also  identical.  The  two  reports  complement  each  other, 
each  one  mentioning  only  what  was  essential  to  the  plan 
of  the  respective  writer. 

(C.)  Paul  and  Barnabas  Return  to  Antioch. 

30-41.  So  they,  when  they  were  dismissed,  came  down  to  Antioch  ;  and 
having  gathered  the  multitude  together,  they  delivered  the  epistle.  And 
when  they  had  read  it,  they  rejoiced  for  the  consolation.  And  Judas  and 
Silas,  being  themselves  also  prophets,  exhorted  the  brethren  with  many 
words,  and  confirmed  them.  And  after  they  had  spent  some  time  there, 
they  were  dismissed  in  peace  from  the  brethren  unto  those  that  had  sent 


212  THE  ACTS.  [x v.  30-38, 

them  forth.     But   Paul   and  Barnabas   tarried   in    Antioch,  teaching   and 
preaching  the  word  of  the  Lord,  with  many  others  also. 

And  after  some  days  Paul  said  unto  Barnabas,  Let  us  return  now  and 
visit  the  brethren  in  every  city  wherein  we  proclaimed  the  word  of  the 
Lord,  and  see  how  they  fare.  And  Barnabas  was  minded  to  take  with  them 
John  also,  who  was  called  Mark.  But  Paul  thought  not  good  to  take  with 
them  him  who  withdrew  from  them  from  Pamphylia,  and  went  not  with 
them  to  the  work.  And  there  arose  a  sharp  contention,  so  that  they  parted 
asunder  one  from  the  other,  and  Barnabas  took  Mark  with  him,  and  sailed 
away  unto  Cyprus ;  but  Paul  chose  Silas,  and  went  forth,  being  commended 
by  the  brethren  to  the  grace  of  the  Lord.  And  he  went  through  Syria  and 
Cilicia,  confirming  the  churches. 

The  letter  sent  by  the  Church  at  Jerusalem  to  that  at 
Antioch  was  duly  delivered  (30),  and  caused  great  joy  by 
quieting  and  reassuring  the  hearts  troubled  by  the  asser- 
tions and  claims  of  the  Judaistic  party  (31).  Moreover, 
the  two  delegates  from  Jerusalem  were  diligent  in  con- 
firming and  inculcating  also  orally  the  contents  of  the 
letter  and  thus  to  strengthen  the  faith  of  the  brethren, 
wherein  they  were  so  much  the  more  successful  as  also 
they  had  the  gift  of  prophecy  (32).  Having  stayed  for 
some  time,  they  were  dismissed,  with  fraternal  wishes,  to 
those  that  had  sent  them — a  testimony  of  the  perfect 
harmony  between  the  two  Churches  and  their  leaders  (33). 
Paul  and  Barnabas,  however,  remained  yet  at  Antioch, 
and  in  fellowship  with  many  others  carried  on  the  pros- 
pering work  there,  instructing  those  that  already  had  be- 
come Christians  and  bringing  the  glad  tidings  of  salvation 
to  others  (35).  But  after  some  time  Paul  thought  it  best 
to  visit  again  all  those  places  where  he  and  Barnabas  had 
been  permitted  to  gather  Christians  on  their  first  mis- 
sionary tour,  and  to  see  how  they  were  getting  along ; 
hence,  he  called  upon  Barnabas  to  accompany  him  again 
for  this  purpose  (36).  The  latter  was  willing  to  do  so, 
but  wished  to  take  along  again  his  cousin  Mark  (37). 
Paul,  however,  was  averse  to  this,  not  regarding  it  advis- 


XV.  38-41  •]     PAUL  AND  BARNABAS  AT  ANTIOCH.  213 

able  to  choose  for  an  assistant  in  such  an  important  un- 
dertaking a  man  who  without  valid  reason  had  left  them 
and  their  holy  work  the  first  time  (38).  As  Barnabas  did 
not  yield  to  the  remonstrances  of  Paul  and  the  latter  felt 
bound  to  act  in  accordance  with  his  convictions,  they 
parted  in  bitterness.  Barnabas  took  Mark,  visiting  again 
his  native  island  Cyprus  (39)  ;  Paul  selected  for  his 
assistant  Silas,  and  accompanied  by  the  prayers  and  best 
wishes  of  the  brethren,  who  evidently  sided  with  him, 
through  Syria  also  first  went  to  his  native  country, 
Cilicia,  strengthening  the  faith  of  the  brethren  (40  sq.). 
Thus,  instead  of  one  missionary  journey,  two  were  under- 
taken, God  also  here  overruling  the  weaknesses  and  sins 
of  His  children  for  good.  That  there  was  no  lasting 
enmity  between  Paul  on  the  one  hand  and  Bar.nabas  and 
Mark  on  the  other,  is  seen  from  the  honorable  and 
fraternal  mention  Paul  repeatedly  makes  of  the  latter 
(Col.  iv.  10;  2  Tim.  iv.  11  ;  Philemon  24; — i  Cor.  ix.  6). 
Ver.  30.  Dismissed.  By  the  congregation  at  Jerusalem 
(comp.  22),  after  they  had  received  their  instructions  and 
parting  wishes.  Came  down.  Jerusalem  being  higher 
than  Antioch,  both  in  a  local  and  in  a  moral  and  religious 
sense.  Having  gathered  the  multitude  together.  Thus 
the  letter  of  a  congregation,  the  laity  included,  was 
delivered  to  another  congregation,  not  simply  to  its 
leaders  or  clergy. — Ver.  31.  Consolation.  Encourage- 
ment, reassurance. — Ver.  32.  Themselves.  Like  Paul 
and  Barnabas.  (Comp.  xiii.  i.)  But  the  Greek  original 
can  be  construed  and  understood  also  in  a  different 
sense,  viz.:  And  Judas  and  Silas  tJieniselvcs  also,  being 
propliets.  (Comp.  27.)  According  to  their  instructions 
they  added  their  oral  encouragement  to  that  contained  in 
the  letter;  and  this  they  could  do  so  much  the  better 
on     account    of    their     special     gift,     (Comp.    xi.    27.) 


214  THE  ACTS.  [xv.  32-41. 

Exhorted.     The    same    root    as  consolation   (31),  hence, 
encouraged,  reassured.    Confirmed.    Strengthened. — Ver. 
33.    In  peace.    Compare  the  farewell  greeting,  Depart,  or 
go,  in  peace  (xvi.  36;  Mark  v.  34;  Luke  vii.  50;  viii.  48), 
peace  meaning  blessing,  happiness,  and  welfare  of  every 
description,  here,  of  course,  first  of  all  in  spiritual  mat- 
ters,— Ver.  34.    This  whole  verse  is  not  found  in  the  best 
manuscripts.     Some    one   who    thought    that  verse    40 
required  such  an  explanation   seems  to  have  added   it, 
perhaps  first  only  in  the  form  of  a  marginal  note,  another 
copyist  then  regarding  it  as  a  part  of  the  text  and  incor- 
porating it.— Ver.  35.  Preaching:.   l.'\i.  preaching  the  Gos- 
pel.    This  might  simply  be  explanatory  of  teaching,  but 
it   is   better  to  understand  it  of  the   strictly  missionary 
activity  as  distinguished    from    the  teaching  in    public 
worship  of  Christians.     With    many    others  also.     So 
large  was  the  field. — Ver.  36.  How  they  fare.     How  they 
are,   what   their   condition    is. — Ver.  37.   Was    minded. 
Wished,  was  desirous. — Ver.   38.     Thought    not     good. 
Did  not   regard   it  meet,  fit,  right.     Withdrew.     (Comp. 
xiii.  5,  13.)     The  literal  translation  of  this  verse,  bringing 
out  more  emphatically  the  position  of  Paul,  is,  B7tt  Paul 
thought  good,  him  who  ivitJidreiu  from  them  from  Pam- 
pJiylia  and  ivent  not  zvitJi  tJicm  to  the  zvork,  fiat  to  take  ivith 
them  this  one. — Ver.  39.  Contention.    Irritation,   animos- 
ity, bitterness ;  not   enmity    or   hostility.     The  apostles 
were   also   men   with  human  passions    and  weaknesses ; 
neither  their  intellect  nor  their  will  was  perfectly  sancti- 
fied and  cleansed  from  sin.     And   Barnabas  took  Mark 
with    him.     In   consequence   of  that   quarrel,  and,  as    it 
would  seem,  immediately  after  it  had  taken   place.     He, 
naturally,  felt  hurt  most. — Ver.  40.  Chose.     For  himself, 
as  his  companion.     Being  commended,  etc.     (Comp.  xiv. 
26.) — Ver.  41.  Cilicia.     Paul,  as  well  as  Barnabas,  began 


XV.  41]  PAUL  AND  BARNABAS  AT  ANTIOCH.  215 

his  new  missionary  activity  at  home  ;  and  just  as  Paul 
did  not  confine  himself  to  Cilicia,  so  Barnabas  may  be 
supposed  to  have  gone  also  to  other  countries.  We 
know  not  where  he  went  and  died.  Tradition  makes 
him  work  at  Rome,  Milan,  and  Alexandria,  and  at  last 
die  a  martyr's  death  in  his  native  island. 


PAUL'S    SECOND    MISSIONARY    TOUR— A.D.     52-55 
(Chs.  XVI.— XVIII.). 


CHAPTER  XVI. 

(A.)    Paul   Visits   Again   the  Churches  in  Asia. 

i-io.  And  he  came  also  to  Derbe  and  to  Lystra :  and  behold,  a  certain 
disciple  was  there,  named  Timothy,  the  son  of  a  Jewess  which  believed; 
but  his  father  was  a  Greek.  The  same  was  well  reported  of  by  the  brethren 
that  were  at  Lystra  and  Iconium.  Him  would  Paul  have  to  go  forth  with 
him ;  and  he  took  and  circumcised  him  because  of  the  Jews  that  were  in 
those  parts :  for  they  all  knew  that  his  father  was  a  Greek.  And  as  they 
went  on  their  way  through  the  cities,  they  delivered  them  the  decrees  for  to 
keep,  which  had  been  ordained  of  the  apostles  and  elders  that  were  at  Jeru- 
salem. So  the  churches  were  strengthened  in  the  faith,  and  increased  in 
number  daily. 

And  they  went  through  the  region  of  Phrygia  and  Galatia,  having  been 
forbidden  of  the  Holy  Ghost  to  speak  the  word  in  Asia;  and  when  they 
were  come  over  against  Mysia,  they  assayed  to  go  into  Bithynia ;  and  the 
Spirit  of  Jesus  suffered  them  not ;  and  passing  by  Mysia,  they  came  down 
to  Troas.  And  a  vision  appeared  to  Paul  in  the  night ;  There  was  a  man 
of  Macedonia  standing,  beseeching  him,  and  saying.  Come  over  into  Mace- 
donia, and  help  us.  And  when  he  had  seen  the  vision,  straightway  we 
sought  to  go  forth  into  Macedonia,  concluding  that  God  had  called  us  for 
to  preach  the  gospel  unto  them. 

Coming  to  the  neighboring  cities  of  Derbe  and  Lystra, 

Paul   unexpectedly   found    at  the    latter   place   a  young 

Christian,  hitherto    unknown    to    him,  but     doubtless    a 

fruit  of  his  first  missionary  labor  here,  Timothy,  the  son 

of  a  Jewish  woman  that  had  become  a  believer  in  Jesus 

216 


XVI.  i-io.]      PAUL   VISITS  AGAIN  CHURCHES  IN  ASIA.       217 

the  Christ  and  of  a  Greek  father  (i).  This  young  man 
enjoyed  a  good  reputation  among  the  Christians  not  only 
of  his  native  town  but  also  of  the  more  important  city  of 
Iconium  (2).  Hence  Paul,  who,  it  seems,  desired  to  have 
another  young  companion  in  the  place  of  Mark,  resolved 
to  take  him  along  on  his  further  travels.  But  on  account 
of  the  many  Jews  dwelling  in  that  region,  who  knew  the 
circumstances  of  Timothy  and  would  have  taken  offence 
at  an  uncircumcised  herald  of  the  advent  of  the  Messiah 
promised  first  to  the  circumcision,  he  first  circumcised 
him  (3).  In  the  same  way  he,  together  with  his  compan- 
ions on  their  journey  through  the  country,  did  not  neg- 
lect to  act  in  accordance  with  the  decree  of  the  council 
at  Jerusalem  (4).  The  consequence  of  their  activity, 
under  the  Lord's  blessing,  was  the  continued  inward  and 
outward  growth  of  the  churches  (5).  The  intention  of 
Paul  was  to  go  westward  and  preach  the  Gospel  also 
in  the  western  countries  of  Asia  Minor;  but  the  Holy 
Ghost  indicated  to  him  that  he  was  to  continue  his 
journey  to  the  northwest  and  found  churches  in  Phrygia 
and  Galatia  (6).  When  now  they  had  come  toward  the 
boundaries  of  Mysia,  they  tried  to  go  northward  ;  but 
the  Holy  Spirit,  being  granted  them  in  a  special  manner 
in  their  special  service  of  Jesus,  prevented  them  again, 
thus  leading  them  in  a  northwestern  direction,  until  they 
came  to  the  seaport  of  Troas  (7  sq.).  Here  a  vision  was 
granted  Paul :  a  man  appeared  to  him  at  night  calling 
him  over  to  Macedonia  to  show  the  people  there  the  way 
to  real,  eternal  happiness  (9).  Now  they  were  certain  of 
the  direction  the  Lord  wanted  them  to  take,  and  forth- 
with endeavored  to  carry  out  His  will  (lo). 

Ver.  I.  Derbe  and  Lystra.  Comp.  xiv.  6.  There. 
At  Lystra.  This  is  the  most  natural  interpretation  and 
the  only  one  in  accordance  with  xx.  4,  where  certainly  it 


2l8  THE  ACTS.  [xvi.  i-8. 

would  be  stated  if  Timothy  had  been  of  Derbe  as  well  as 
Gaius.  The  next  verse  also  shows  this  to  be  the  true 
interpretation.  (Comp,  xiv.  8-20.)  A  Jewess  which 
believed.  Comp.  2  Tim.  i.  5.  A  Greek.  Possibly  a 
proselyte  of  the  gate  (comp.  viii.  27),  but  certainly  not  a 
Christian,  according  to  the  wording  of  our  text. — Ver.  3. 
Circumcised  him.  Becoming  as  a  Jew  to  the  Jews  that 
he  might  gain  Jews  (i  Cor.  ix.  20),  since  he  could  do  so 
without,  as  in  the  case  of  Titus  (Gal.  ii.  3  sq.),  sacrificing 
any  Gospel  principle,  it  not  being  demanded  as  a  divine 
obligation  by  Judaistic  Christians.  What  must  be  refused 
when  a  principle  is  at  stake  can,  nay,  sometimes  should 
be  done  when  simply  charity  is  in  question.  (Comp. 
Rom.  xiv.  I  sqq.)  His  father  was  a  Greek.  And  in  the 
exercise  of  his  authority  as  father  had  prevented  the 
circumcision  of  Timothy  whom  his  mother  and  grand- 
mother under  different  circumstances  no  doubt  would 
have  had  circumcised.  According  to  i  Tim.  iv.  14,  young 
Timothy  was  formally  consecrated  and  ordained  to  his 
important  office.  Just  because  of  his  descent,  Jewish 
and  Gentile,  he  was  suitable  for  his  office,  forming,  as  it 
were,  a  connecting  link  between  Jews  and  Gentiles,  since 
he  belonged  to  both. — Ver.  4.  The  decrees.  Comp.  xv. 
22  sqq.  For  to  keep.  For  their  observance.  These 
decrees  they  delivered  orally  and  perhaps  also  in  a  written 
form  ;  hence  they  were  not  intended  merely  for  those  to 
whom  they  were  addressed  in  the  first  place  (xv.  23). — 
Ver.  6.  Asia.  The  Roman  province  of  that  name.  (Comp. 
vi.  9.) — Ver.  7.  Hysia.  A  part  of  the  province  of  Asia. 
Spirit  of  Jesus.  Comp.  John  xv.  26;  Luke  xxiv.  49; 
Rom.  viii.  9. — Ver.  8.  Troas.  Built  by  two  of  the  suc- 
cessors of  Alexander  the  Great  and  called  in  his  honor 
Alexandria  Troas;  the  name  Troas  was  to  remind  one  of 
ancient  Troy,  which,  however,  was  situated  some  distance 


XVI.  9, 10.]  PAUL  AT  PHILIP  PI.  219 

further  north. — Ver.  9.  A  vision.  Such  as  Paul  had 
often.  (Comp.  xviii.  9 ;  xxiii.  1 1  ;  xxvii.  23  ;  2  Cor.  xii. 
I  sqq.) — Ver.  10.  We  endeavoured.  Here  Luke  joined 
Paul  on  the  journey,  as  the  "  we  "  shows.  (Comp.  Intro- 
ductory Remarks.) 


(B.)  Paul  at  Philippi. 

11-40.  Setting  sail  therefore  from  Troas,  we  made  a  straight  course  to 
Samothrace,  and  the  day  following  to  Neapolis;  and  from  thence  to 
Philippi,  which  is  a  city  of  Macedonia,  the  first  of  the  district,  a  Roman 
colony  :  and  we  were  in  this  city  tarrying  certain  days.  And  on  the  sabbath 
day  we  went  forth  without  the  gate  by  a  river  side,  where  we  supposed 
there  was  a  place  of  prayer ;  and  we  sat  down,  and  spake  unto  the  women 
which  were  come  together.  And  a  certain  woman  named  Lydia,  a  seller  of 
purple,  of  the  city  of  Thyatira,  one  that  worshipped  God,  heard  us  :  whose 
heart  the  Lord  opened,  to  give  heed  unto  the  things  which  were  spoken  by 
Paul.  And  when  she  was  baptized,  and  her  household,  she  besought  us, 
saying.  If  ye  have  judged  me  to  be  faithful  to  the  Lord,  come  into  my 
house,  and  abide  there.     And  she  constrained  us. 

And  it  came  to  pass,  as  we  were  going  to  the  place  of  prayer,  that  a  cer- 
tain maid  having  a  spirit  of  divination  met  us,  which  brought  her  masters 
much  gain  by  soothsaying.  The  same  following  after  Paul  and  us  cried 
out,  saying,  These  men  are  servants  of  the  Most  High  God,  which  pro- 
claim unto  you  the  way  of  salvation.  And  this  she  did  for  many  days. 
But  Paul,  being  sore  troubled,  turned  and  said  to  the  spirit,  I  charge  thee 
in  the  name  of  Jesus  Christ  to  come  out  of  her.  And  it  came  out  that  very 
hour. 

But  when  her  masters  saw  that  the  hope  of  their  gain  was  gone,  they  laid 
hold  on  Paul  and  Silas,  and  dragged  them  into  the  marketplace  before  the 
rulers,  and  when  they  had  brought  them  unto  the  magistrates,  they  said, 
These  men,  being  Jews,  do  e.xceedingly  trouble  our  city,  and  set  forth  cus- 
toms which  it  is  not  lawful  for  us  to  receive,  or  to  observe,  being  Romans. 
And  the  multitude  rose  up  together  against  them  :  and  the  magistrates 
rent  their  garments  off  them,  and  commanded  to  beat  them  with  rods.  And 
when  they  had  laid  many  stripes  upon  them,  they  cast  them  into  prison, 
charging  the  jailor  to  keep  them  safely  :  who,  having  received  such  a  charge, 
cast  them  into  the  inner  prison,  and  made  their  feet  fast  in  the  stocks.  But 
about  midnight  Paul  and  Silas  were  praying  and  singing  hymns  unto  God, 
and  the  prisoners  were  listening  to  them  ;  and  suddenly  there  was  a  great 
earthquake,  so  that  the  foundations  of  the  prison-house  were  shaken  :  and 


220  THE  ACTS.  [XVI.  11-13. 

immediately  all  the  doors  were  opened ;  and  every  one's  bands  were  loosed. 
And  the  jailor  being  roused  out  of  sleep,  and  seeing  the  prison  doors  open, 
drew  his  sword,  and  was  about  to  kill  himself,  supposing  that  the  prisoners 
had  escaped.  But  Paul  cried  with  aloud  voice,  saying,  Do  thyself  no  harm  : 
for  we  are  all  here.  And  he  called  for  lights,  and  sprang  in,  and,  trem- 
bling for  fear,  fell  down  before  Paul  and  Silas,  and  brought  them  out,  and 
said.  Sirs,  what  must  I  do  to  be  saved  ^  And  they  said.  Believe  on  the 
Lord  Jesus,  and  thou  shalt  be  saved,  thou  and  thy  house.  And  they  spake 
the  word  of  the  Lord  unto  him,  with  all  that  were  in  his  house.  And  he 
took  them  the  same  hour  of  the  night,  and  washed  their  stripes  ;  and  was 
baptized,  he  and  all  his,  immediately.  And  he  brought  them  up  into  his 
house,  and  set  meat  before  them,  and  rejoiced  greatly,  with  all  his  house, 
having  believed  in  God. 

But  when  it  was  day,  the  magistrates  sent  the  Serjeants,  saying.  Let  those 
men  go.  And  the  jailor  reported  the  words  to  Paul,  saying.  The  magis- 
trates have  sent  to  let  you  go :  now  therefore  come  forth,  and  go  in  peace. 
But  Paul  said  unto  them.  They  have  beaten  us  publicly,  uncondemned,  men 
that  are  Romans,  and  have  cast  us  into  prison  ;  and  do  they  now  cast  us 
out  privily  ?  nay  verily  ;  but  let  them  come  themselves  and  bring  us  out. 
And  the  Serjeants  reported  these  words  unto  the  magistrates  :  and  they 
feared,  when  they  heard  that  they  were  Romans;  and  they  came  and  be- 
sought them  ;  and  when  they  had  brought  them  out,  they  asked  them  to 
go  away  from  the  city.  And  they  went  out  of  the  prison,  and  entered  into 
the  house  of  \^^^\z.:  and  when  they  had  seen  the  brethren,  they  comforted 
them,  and  departed. 

Having  set  sail  from  Troas,  Paul  and  his  companions 
in  a  straight  northwesterly  direction  came  to  the  island 
of  Samothrace,  and  on  the  second  day  landed  at  Neapolis 
in  Thrace,  the  seaport  for  Philippi  (11),  and  then  went 
to  the  latter  city  where  they  stayed  for  some  time  (12). 
The  number  of  Jews  seems  to  have  been  small  at  this 
place,  and  these  probably  even  were  without  a  syna- 
gogue. Hence  Paul  and  his  assistants  on  the  sabbath 
day  went  out  to  a  river  side  where  they  expected  to  find 
a  place  for  prayer,  either  a  slight  structure  or  only  an 
open  space  set  apart  for  that  sacred  purpose,  usually 
near  a  water  course  for  the  sake  of  the  frequent  cere- 
monial washings  of  the  Jews  also  in  connection  with 
prayer.     (Comp.  my  Brief  Comm.  on  Matt.  xv.  2.)     And 


XVI.  13-20.]  PAUL  AT  PHILIPPL  221 

they  were  not  disappointed,  but  found  such  a  place  and 
a  number  of  women  of  whom  the  Jewish  congregation 
there  seems  to  have  mainly  consisted,  and  immediately 
began  to  teach  them  the  way  to  heaven  (13).  Among 
these  women  there  was  a  certain  Lydia  from  Thyatira,  a 
city  of  Asia  Minor  renowned  for  its  purple  dyes  and 
fabrics.  She  may  have  been  at  Phihppi  on  account  of 
her  trade,  and  being  a  proselyte  of  the  gate,  she  also 
listened  to  what  Paul  had  to  say ;  and  by  the  grace  of 
God,  always,  though  not  irresistibly,  connected  with  His 
Word,  she  paid  the  proper  attention  and  opened  her 
heart  to  the  glad  tidings  of  salvation  (14).  Hence,  faith 
was  kindled  in  her,  and  she  was  baptized  with  her  whole 
family  ;  and  then  she  so  urgently  requested  Paul  and  his 
companions  to  stay  with  her  for  some  time  that  they 
could  not  refuse  her  (15). 

When  Paul  and  his  companions  went  to  the  place  of 
prayer  they  were  met  by  a  female  slave  possessed  by  a 
soothsaying  demon,  who  by  her  soothsaying  was  a  means 
of  great  income  to  her  owners  (16),  She  now  followed 
Paul  and  his  assistants,  proclaiming  their  position  and 
work ;  but  Paul,  having,  for  some  reason  unknown  to  us, 
suffered  this  to  go  on  for  a  considerable  time,  at  last, 
troubled  and  provoked  by  the  unceasing  cry  of  the  demon, 
in  imitation  of  the  example  set  by  Christ  Himself  and 
by  the  authority  given  by  Him  to  His  servants  (Mark  i. 
34;  xvi.  17),  commanded  the  wicked  spirit  to  leave  his 
human  abode,  which  he  also  had  to  do  forthwith  (17  sq.). 
This,  however,  exasperated  the  owners  of  the  slave,  de- 
prived, as  they  now  were,  of  their  income  from  her,  and 
in  consequence  they  laid  hold  of  the  two  principal  actors, 
Paul  and  Silas,  and  dragged  them  first  before  the  civil 
magistrates,  and  then,  when  these  perhaps  declined  to  do 
anything  in  the  matter,  before  the  Roman  police  officers, 


i2i  THE  ACTS.  [xvi.  21-31. 

claiming  that  these  despised  and  hated  Jews  were  trou- 
bhng  Roman  citizens  by  trying  to  introduce  rehgious 
customs  contrary  to  those  sanctioned  by  law  (19-21). 
At  the  same  time  the  crowd,  always  easily  excited, 
arose  against  them,  and  the  police  officers,  in  turn  com- 
plying with  the  popular  clamor,  without  any  examination 
of  the  case  at  once  commanded  them  to  be  stripped  and 
beaten,  and  then  had  them  incarcerated  by  an  obsequious 
jailer  as  the  worst  of  criminals  (22-24).  But  in  their  joy 
at  being  counted  worthy  of  suffering  shame  and  pain  for 
the  Gospel  of  their  Saviour,  Paul  and  Silas  in  the  quiet 
of  midnight  sang  liymns  of  praise  to  God,  so  that  the 
other  prisoners  heard  them  (25).  And  God  publicly  and 
unmistakably  acknowledged  them  to  be  His  messengers  by 
a  sudden  miraculous  earthquake  that  shook  the  very  found- 
ations of  the  prison  ;  and  the  same  supernatural  power 
opened  the  doors  of  the  prison  and  loosed  the  fetters  of 
all  the  prisoners  (26).  The  jailer,  awakened  by  the 
noise  and  supposing  that  those  for  whom  he  was 
responsible  with  his  own  life  had  escaped,  held  self-in- 
flicted death  preferable  to  the  punishment  and  disgrace 
awaiting  him  (27).^  But  Paul,  perceiving  his  suicidal 
intentions,  called  out  to  him  that  there  was  no  necessity 
for  his  rash  action,  no  prisoner  having  dared  to  make  use 
of  the  miraculous  occurrence  for  selfish  ends  (28). 
Having  then  with  lights  examined  everything  carefully, 
and  remembering  that  Paul  and  Silas  had  claimed  to  be 
messengers  of  the  only  true  God,  sent  to  show  men  the 
way  of  eternal  salvation,  the  jailer  in  awe  and  reverence 
fell  at  their  feet  (29),  led  them  out  of  their  dungeon,  and 
respectfully  asked  them  what  was  necessary  unto  his 
salvation  (30).  Their  answer,  of  course,  was  that  putting 
his  whole  confidence  in  Jesus  as  also  his  Lord  and 
Saviour  was  the  only  means  of  saving  both  himself  and 


XVI.  32-40.]  PAUL  AT  PHILIPPI.  223 

family  (31).  And  in  order  to  enable  them  to  come  to 
this  faith  they  more  fully  explained  to  them  the  saving 
truth  of  the  Gospel  (32).  And  in  that  very  night  the 
jailer  not  only  did  the  apostles  the  service  of  washing 
them  of  their  bloody  stripes,  but  received  at  their  hands 
the  far  greater  service  of  being,  together  with  his  whole 
family,  by  the  washing  of  regeneration  in  holy  baptism, 
made  a  happy  member  of  the  kingdom  of  God  (33).  His 
grateful  appreciation  of  this  he  showed  by  taking  them 
out  of  the  prison  department,  up  into  his  own  dwelling, 
and  setting  before  them  refreshments,  he  and  his  whole 
family  rejoicing  that  they  had  been  led  to  become 
believers  in  the  true  God,  the  only  Saviour  of  sin-lost 
man  (34).  On  the  following  morning  the  Roman  ofificers, 
either  having  considered  the  matter  more  impartially  and 
carefully,  or  having  learned  of  the  miraculous  occurrences 
in  the  prison,  sent  their  official  servants  to  the  jailer 
commanding  him  to  set  the  two  abused  men  free  (35). 
When  the  jailer  announced  this  to  them  (36),  Paul,  for 
the  sake  of  the  new  congregation  that  was  not  to  suffer 
on  account  of  undeserved  shame  of  its  founders,  demanded 
that  the  officers,  after  having  maltreated  them  publicly 
and  in  violation  of  the  common  and  especially  Roman 
law,  should  now  publicly  and  in  person  recognize  their 
perfect  innocence,  and  not  let  them  go  as  pardoned 
criminals  or  fugitives  from  the  law  (37).  The  announce- 
ment that  Paul  and  Silas  were  Roman  citizens,  and  as 
such  entitled  to  special  privileges  that  had  to  be  respected 
by  every  official,  among  them  the  exemption  from 
scourging  (38),  made  such  an  impression  upon  the  officers 
that  they  came  in  person,  begged  the  apostles  to  be 
satisfied  with  these  amends,  led  them  out  of  the  prison, 
and  asked  them  to  leave  the  city,  so  as  to  avoid  further 
trouble  (39).      This  Paul  and  Silas  did,  leaving,  however, 


2  24  THE  ACTS.  [xvi.  11-14. 

as  it  would  seem,  their  assistants  there  ;  but  before  leav- 
ing the  city  they  went  to  the  house  of  Lydiaand  exhorted 
the  new  Christians  assembled  there  to  remain  steadfast  in 
the  faith  (40). 

Venn.  Neapolis.  Formerly  Datos,  opposite  the  island 
of  Thasos,  12  miles  south  of  Philippi. — Ver.  12.  Philippi. 
Founded  by  and  named  after  Philip,  the  father  of 
Alexander  the  Great,  the  first  city  reached  in  that  part  of 
Macedonia,  and  at  the  same  time  a  Roman  colony  with 
all  the  privileges  of  such  a  one,  now  a  small  village  called 
Filiba.  The  first,  etc.  For  him  who,  as  Paul  did,  came 
into  Macedonia  from  the  east.  The  capital  of  this  eastern 
district  of  Macedonia  was,  not  Philippi,  but  Amphipolis. 
^milius  Paulus  had  subjected  Macedonia  to  Roman 
rule  and  divided  it  into  four  districts.  The  words  of  our 
text  may  be  translated  thus,  zahich  is  tJic  first  city  of  the 
part,  or  district^  of  Macedonia,  a  colony.  Instead  of  the 
part  we  should  indeed  expect  this  part ;  but  the  former 
expression  may  mean  the  part  in  question,  the  eastern 
district.  First  is  emphatic,  and  shows  that  Paul,  being 
called  to  Macedonia,  began  his  activity  in  the  very  first 
city  of  this  country  into  which  he  came,  Neapolis  belong- 
ing to  Macedonia  only  since  the  reign  of  emperor 
Vespasian.  Certain.  Several. — Ver,  13,  Without.  Out 
of,  outside  of.  A  river  side.  There  are  several  small 
rivers  near.  Sat  down.  As  teachers  used  to  do  (Matt, 
v.  I  ;  Luke  iv.  20).  Women.  Married,  perhaps,  to 
Gentiles  (comp.  i),  or,  in  part,  proselytes  themselves. 
Some  suppose  that  this  place  of  worship  was  intended 
only  for  women  ;  but  then  it  would  have  been  considered 
improper  for  Paul  and  his  companions  to  go  there. 
(Comp.  also  John  iv.  27.) — Ver.  14.  Lydia.  May  mean,  the 
Lydian,  since  Thyatira  was,  according  to  Ptolemy,  a  city 
of  Lydia ;  but  Lydia  was  already  at  that  time  a  common 


XVI.  14-]  THE  CONVERSION  OF  LYDIA.  225 

name  for  women,  and  the  expression  named,  lit.  by  name, 
would  scarcely  be  added  if  the  name  were  simply  meant 
to  indicate  the  country  whence  she  came.  Purple.  The 
coloring  matter,  or  more  likely  the  fabric  already  dyed. 
Thyatira.  Among  the  ruins  of  this  city  an  old  inscrip- 
tion has  been  found  mentioning  the  guild  of  dyers.  The 
city  was  situated  on  the  confines  of  Lydia  and  Mysia  ;  it 
contained  later  one  of  the  seven  churches  to  whom  John 
was  directed  to  address  letters  (Rev.  ii.  18  sqq.). 
Worshipped  God.  Comp.  xiii.  16.  Heard  us.  \^\tJieard, 
hearkened,  listened  attentively  and  assiduously  (Imper- 
fect). Whose  heart  the  Lord  opened.  She  felt  the 
inevitable,  though  not  irresistible,  motions  and  impulses 
of  divine  converting  grace,  always  felt  when  the  Word  is 
heard  as  Lydia  heard  it,  and  as  natural  man  can  hear  it ; 
and  as  she  did  not  wilfully  resist  the  operation  of  this 
grace,  her  heart  was  opened,  she  became  more  and  more 
receptive,  was  led  forward  step  by  step  until  faith  was 
kindled  in  her  heart.  This  opening  of  the  heart  was  a 
work  of  divine  grace,  as  it  always  is,  but  of  divine  grace 
that  always  can  be  resisted  effectively  whilst,  at  the  same 
time,  it  confers  the  ability  to  suffer  its  operations  to  go 
on  ;  hence,  man  can  also  be  said  to  open  his  heart 
(Rev.  iii.  20).  Transitive  conversion,  i.  e.  the  converting 
operation  of  divine  grace,  is  always  the  first  in  its 
respective  stages,  but  is  followed  immediately  by  in- 
transitive conversion,  i.  e.  the  corresponding  state  and 
conduct  of  man,  stage  by  stage.  The  latter  is  only  the 
other,  human,  side  of  the  former,  absolutely  dependent 
on  it  as  its  only  cause,  but  capable  of  being  suppressed 
and  undone  at  once  by  wilful  resistance.  Transitive 
conversion  never  enters  upon  a  new  stage  until  intransi- 
tive conversion  has  followed  it  in  the  preceding  stage. 
When  God  through  His  Word  opens  the  heart,  man 
IS 


226  THE  ACTS.  [XVI.  14,  15. 

must  suffer  it  to  be  and  remain  open  before  he 
can,  in  the  proper,  salutary  sense,  give  heed  unto 
tliose  tJiings  which  are  contained  in  the  Word  and 
thus  be  led  to  faith.  Receptivity  for  the  Word  of 
God,  or  an  open  heart,  is  no  man's  by  nature  ;  God  must 
give  it  to  him,  create  it  in  him,  by  His  grace  and  power 
contained  in  the  Word.  This  receptivity,  however,  as 
we  see  here  in  the  case  of  Lydia,  is  not  yet  faith.  Con- 
version is  a  process,  having  its  stages,  though  the  length 
of  time  necessary  for  each  stage  differs  with  different 
persons.  Transition  from  the  state  of  sin  and  damnation 
to  that  of  forgiveness  and  salvation,  or  from  spiritual 
death  to  spiritual  life,  is,  however,  instantaneous,  taking 
place  at  that  very  moment  when  man  in  faith  lays  hold 
of  the  righteousness  of  Christ  and  appropriates  it,  though 
this  moment  is  reached  only  gradually.  Here,  in  the 
case  of  Lydia,  a  longer  instruction  seems  to  have  pre- 
ceded baptism  and  full  faith,  since  it  is  stated  that  she 
had  her  heart  opened  to  give  heed  to  those  things  tJiat 
were  being  spoken  by  Paul.  (Comp.  also  18.) — Ver.  15. 
Her  household.  Containing  doubtless  also  children. 
(Comp.  33  ;  I  Cor.  i.  16.)  Baptism,  taking  in  the  New 
Testament  economy  the  place  of  Old  Testament  circum- 
cision (Col.  ii.  II  sq.),  must  antecedently  be  supposed  to 
be  intended  also  for  infants,  and,  as  a  sacrament  of  the 
New  Testament,  for  all  infants,  female  as  well  as  male  ; 
if  not  intended  for  infants  also,  these  would  have  less  in 
the  New  Testament  than  they  had  in  the  Old,  which  is  a 
preposterous  supposition.  And  if  baptism  were  not  in- 
tended also  for  infants,  the  New  Testament  would  have 
to  say  so  directly  and  expressly,  just  because,  for  the  rea- 
sons mentioned,  it  must  be  assumed  to  be  for  them  also. 
But  the  examples  of  the  baptism  of  whole  families,  where 
it  is  only  natural  to  presuppose  the  presence  of  infants, 


xvr.  15.]  LYDFA'S  HOUSEHOLD  BAPTIZED.  227 

confirm,  and  cannot  but  confirm,  the  supposition  that  in- 
fants were  meant  to  be,  and  were,  baptized.  Moreover, 
the  words  of  the  institution  of  baptism  (Matt,  xxviii.  19 
sq.),  mentioning  baptizing  first,  and  then  tcacJiing,  evi- 
dently refer  to  tlie  condition  of  \\\q  planted  Cliurch  where 
the  baptism  of  infants  is  to  be  the  rule  and  hence  to  pre- 
cede the  teaching,  whilst  \\\  planting  -a.  church,  or  in  mis- 
sionary activity,  as  a  matter  of  course  and  as  shown  by 
the  example  of  the  apostles,  the  baptizing  of  adults,  pre- 
ceded by  teaching,  is  the  first  thing  to  be  done.  For,  in 
making  disciples,  baptizing  and  teaching  must  be  com- 
bined, the  order  of  these  two  activities  being  determined 
by  the  condition  of  the  person  that  is  to  be  made  a  dis- 
ciple. As  a  matter  of  course,  an  adult  is  first  to  be 
taught,  at  least  so  far  that  he  knows  what  baptism  is, 
and  then  to  be  baptized  ;  and  no  infant  is  to  be  baptized 
concerning  whom  we  cannot  have  the  human  assurance 
that  afterwards  it  will  be  taught.  Hence,  infant  baptism 
can  only  follow  the  baptism  of  adults,  and  in  the  descrip- 
tion of  missionary  activity,  as  in  the  Acts,  the  mention 
of  the  baptism  of  adults  is  to  be  expected  first  of  all,  the 
baptism  of  infants  being  only  a  natural  consequence  and 
sequel  of  the  former.  In  the  same  manner  the  assertion 
of  our  Lord,  "  Except  a  man  be  born  of  water  and  of  the 
spirit,  he  cannot  enter  into  the  kingdom  of  God''  (John 
iii.  5),  and  that  of  Paul  that  baptism  is  "  the  washing  of 
regeneration  "  (Tit.  iii.  5),  both  making  baptism  the  ordi- 
nary and  regular  means  of  regeneration,  whilst  the  Gospel 
is  such  a  means  just  as  well  (James  i.  18  ;  Rom.  x.  17, 
etc.),  presuppose  infant  baptism  as  the  rule  in  the  Church, 
since  in  the  case  of  adults  baptism  is  intended  to  be 
merely  the  seal  of  that  regeneration  that  has  already 
been  brought  about  by  the  Word  and  that  always  is 
identical  with  the  kindling  of  faith,  which  faith  is  to  pre- 


228  THE  ACTS.  [xvi.  15,  16. 

cede  the  baptism  of  adults.  (Comp.  Rom.  iv.  11.)  Con- 
sequently, the  New  Testament,  the  Acts  included,  is  not 
hostile  nor  indifferent  to  infant  baptism  ;  on  the  contrary, 
both  what  it  says  and  does  not  say  presupposes  infant 
baptism  as  a  matter  of  course  in  the  Church.  And  the 
Church,  as  its  history  shows,  has,  in  its  overwhelming 
majority  and  its  most  eminent  teachers  and  representa- 
tives, always  regarded  it  so,  from  the  age  of  the  apostles 
down  to  our  own  times.  If  ye  have  judged  me,  etc. 
This  judgment  had  already  been  passed  by  admitting  her 
to  baptism  ;  but  she  wanted  it  supplemented  and  con- 
firmed by  the  apostles  taking  up  their  abode  with  her 
for  some  time,  considering  this  as  a  manifest  testimonial 
of  her  true  and  full  membership  in  the  Church.  Faithful 
to,  or,  and  perhaps  better,  trusting,  or  believing,  in. 
She  constrained  us.  By  her  entreaties.  (Comp.  Luke 
xxiv.  29.)  This  is  to  show,  not  the  unwillingness  of  the 
apostles,  but  her  urgency  and  fervor  that  had  its  source 
in  her  gratitude  for  what  God  had  done  for  her.  This 
gratitude  was  her  primary  motive,  the  testimony  in  her 
favor  only  a  secondary  object ;  gratitude  to  God  influ- 
enced her,  regard  for  her  was  to  influence  the  apostles. 
Without  her  urgent  entreaties  Paul,  according  to  his 
principles  (xx.  33  sq.  ;  i  Thess.  ii.  9 ;  2  Thess.  iii.  8), 
would  not  have  stayed  with  her,  but  would  have  worked 
for  his  support. — Ver.  16.  As  we  were  going.  Every 
time  when  they  were  on  their  way.  A  spirit  of  divina= 
tion.  Lit.  a  spirit,  a  python.  Python  was  in  Greek 
mythology  "  the  name  of  the  Pythian  serpent  or  dragon 
that  dwelt  in  the  region  of  Pytho  at  the  foot  of  Parnassus 
in  Phocis,  and  was  said  to  have  guarded  the  oracle  of 
Delphi  and  been  slain  by  Apollo  "  (Grimm-Tiiaver)  ; 
then  it  denoted  in  general  a  spirit  of  divination,  later 
also  a  ventriloquist .     The  second   signification  fits  best 


XVI.  i6,  17.]  PAUL  AT  PHILIPPI.  229 

here.  Python  is  an  explanatory  apposition  to  spirit  :  the 
spirit  that  possessed  her  was  a  spirit  of  divination,  i.  e.  a 
demon  that  enabled  her  to  know  and  reveal  things  that 
were  beyond  merely  human  knowledge  but  could  be 
known,  or  guessed,  by  a  higher  spirit.  That  spirits,  good 
and  bad,  are  superior  to  man  in  his  fallen  condition,  both 
in  intellect  and  experience,  stands  to  reason  and  is  ap- 
parent from  what  we  read  concerning  them  in  the  Script- 
ures ;  as  also  that  they  can  communicate  their  knowledge 
to  man.  But  they  cannot,  of  course,  know  or  predict 
contingent  events,  i.  e.  such  as  cannot  be  determined  by 
any  known  rule  or  law,  unless  God  first  reveal  these  to 
them,  which  naturally,  as  a  rule,  He  will  not  do  in  the 
case  of  fallen  spirits.  (Comp.  Matt.  iv.  24.)  Her  masters. 
Perhaps  brothers.  What  she  earned  by  her  soothsaying 
belonged  to  her  masters,  she  being  a  slave. — Ver.  17. 
Cried.  Continually  (Imperfect).  These  men  are  serv- 
ants, etc.  Comp.  Mark  i.  34  ;  iii.  1 1  sq.  "  This  testi- 
mony on  the  part  of  the  evil  spirit  which  possessed  the 
unhappy  slave-girl  to  the  work  and  power  of  Christ  and 
His  servants,  Paul  and  Silas,  was  by  no  means  an  un- 
usual incident  in  the  early  days  of  Christianity.  On 
several  occasions,  during  the  public  ministry  of  the  Lord 
Jesus,  had  these  devils  borne  loud  and  public  testimony 
to  His  majesty  and  power  ;  they  had  not  only  obeyed 
His  voice,  and  freed  their  poor  victims  from  their 
presence,  but  had,  apparently  of  their  own  free  will, 
borne  witness  to  the  veiled  glory  of  the  unknown  teacher, 
declaring  now  that  He  was  the  Holy  One  of  God,  and 
at  another  time  the  Son  of  God.  It  is  observable  that 
neither  Christ  nor  His  servants  would  ever  accept  this 
testimony  from  demons."  {Pop.  Coinm.')  Servants. 
Bondservants  who  do  nothing  but  His  will.  Host  High 
God.     In  comparison  with  those  that  are  called  gods  in  a 


230  THE  ACTS.  [XVI.  17-24. 

wider  sense  (e.  g.  John  x.  34  sq. ;  Psalm  Ixxxii.  6 ;  2  Cor. 
iv.  4  ;  Phil.  iii.  19),  or  are  only  creatures  of  the  imagina- 
tion (e.  g.  Psalm  cxv.  4  sqq. ;  i  Cor.  viii.  4).  Which. 
Men  whose  office  and  occupation  it  is. — Ver.  18.  Charge. 
Command,  order.  Inthe  nameof  JesusChrist.  Comp.  iii.6. 
• — Ver.  19.  Gone.  Lit.  ^c;//r  ^///,  together  with  the  demon. 
narket=p!ace.  A  place  where  men  assemble,  whether 
for  the  sale  of  commodities  (e.  g.  Mark  vii.  4),  or  for  the 
transaction  of  other  public  business,  as  here  ;  the  public 
place  or  square,  the  forum. — Ver.  20.  flagistrates. 
Prcetors,  as  the  two  highest  Roman  magistrates  in  colonial 
cities  were  called.  The  apostles  were  charged  with  of- 
fending against  Roman  laws.  Do  exceedingly  trouble. 
Bring  into  great  confusion  or  agitation. — Ver.  21.  Set 
forth.  Promulgate,  proclaim  publicly.  Customs.  Of 
a  religious  nature.  Being  Romans.  The  religion  preached 
by  the  apostles  is  represented  as  being  hostile  to  the  re- 
ligious customs  sanctioned  by  Roman  law  ;  and  to  intro- 
duce such  a  religion  was  considered  a  grievous  misde- 
meanor. The  emphasis  laid  on  the  Jewish  nationality 
of  Paul  and  Silas  perhaps  had  something  to  do  with  the 
edict  of  Claudius  mentioned  xviii.  2,  as  also  with  the 
small  number  of  Jews  at  Philippi  (comp.  13),  which 
made  their  conduct  appear  the  more  unjustifiable  and  ar- 
rogant.— Ver.  22.  The  magistrates.  Intimidated  by  the 
rabble  and  endeavoring  to  pacify  them  by  doing  some- 
thing. Rent.  Commanded  the  lictors  to  do  so.  (Comp. 
Matt,  xxvii.  26;  Mark  xv.  15.)  The  upper  part  of  the 
body  was  made  bare  for  the  scourging.  The  whole  pro- 
cedure was  so  tumultuous  and  violent  that  Paul  and  Silas 
could  not  now  protest  as  they  did  afterwards.  (Comp. 
37.) — Ver.  23.  When  they  had  laid.  The  magistrates, 
but  of  course  by  the  lictors.  Stripes.  Blows. — Ver.  24. 
The    inner  prison.     "  In    a    Roman    prison    there    were 


XV r.  24-33-]  PAUL  AND  THE  JAILER.  231 

usually  three  distinct  parts— (i)  the  coinnmniora,  where 
the  prisoners  had  light   and  fresh  air;  (2)  the  interiora, 
shut  off  by  strong  iron    gates  with  bars   and  locks ;  (3) 
the  Uilliamun  or  dungeon.     The  third  was  a  place  rather 
of  execution  or  for  one  condemned  to  die.     The  prison 
in  which  Paul  and  Silas  lay  that  eventful  night  at  Philippi 
was  probably  a  damp  cold  cell  from  which  light  was  ex- 
cluded.    The  stocks  alluded    to  was  an  instrument  of 
torture  as  well  as   confinement.     This   instrument  was  a 
heavy  piece  of  wood  with  holes,  into  which  the  feet  were 
placed  in  such  a  manner  that  they  were  stretched  widely 
apart  so  as  to  cause  the  sufferer  great  pain."    {Pop.  Counn.) 
All  this  was  done  to  prevent  the  escape  of  the  apostles, 
though  with  unnecessary  severity  and  cruelty.— Ver.  25. 
Comp.  V.  41.     Were  praying,  etc.     l^it.  in  praying  sang 
the  praise  of  God,  and  this  for  quite  a  while  (Imperfect). 
—Ver.  26.  Comp.  iv.  31.— Ver.  28.  Paul.      Hearing  per- 
haps the  lamentations  and  remonstrances  of  the  terrified 
family.     (Comp.  33   sq.)     We  are  all  here.     The    other 
prisoners  being  miraculously  held,   or  in  their  surprise 
not  daring  to  flee,  moved   perhaps  also  by  the  example 
of  Paul  and  Silas.     Paul  knew  that  no  one   had  fled,  for 
he  would  have  heard  it  if  it  had  been  otherwise.     Here. 
In  the   prison,  not   in   Paul's  cell.— Ver.  29.  Lights.     In 
order  to  have   the  whole   prison  lighted  and   examined. 
Trembling  for  fear.     Regarding  Paul   and   Silas  as  the 
messengers  of  that  God  who  had  wrought  the  miracle, 
and  conscious  of  having  been  instrumental  in  maltreat- 
incT    them.— Ver.  30.  Saved.     He    had    heard    of    their 
preaching  and  reputation.     (Comp.  17.)— Ver.  31.  Comp. 
Rom.  i.  16;  iii.  28.     Faith   is  the  only  way   and   condi- 
tion of  salvation.     And  thy  house.     Presupposing  that 
his   family  will  join  him  in  faith,  which  presupposition 
was  fulfilled,  as  the  following  verses  show.— Ver.  33.  He 


232  THE  A  C  TS.  [XVI.  33-39. 

took  them.  Out  of  the  prison,  most  likely  to  the  basin 
or  tank,  called  the  inipluviuui,  in  those  times  usually 
found  in  the  court  of  the  house.  There  the  baptism 
doubtless  also  took  place,  either  by  aspersion  or  immer- 
sion. (Comp.  ii.  41.)  And  all  his.  Comp.  15.  Imme= 
diately.  Emphatic  ;  they  lost  no  time  in  using  the  means 
of  salvation. — Ver.  34.  Up.  His  apartments  being,  it 
seems,  situated  above  the  prison  proper.  With  all  his 
house.  May  belong  to  what  follows,  having  believed  in 
God  zcith  his  ivJiole  house ;  that  was  the  cause  of  his 
great  joy  that  not  only  he  had  become  a  believer  in  the 
true  God,  but  that  his  whole  family  had  joined  him  in 
this.  Having  believed.  Lit.  having  become  a  believer 
and  now  living  in  that  happy  state  and  condition. — 
Ver.  35.  Serjeants.  Lictors,  lit.  those  that  earj'ied  the 
rods,  or  fasces,  before  the  magistrates,  as  insignia  of  their 
authority.  Let  those  men  go.  Contemptuously,  as  also 
in  fear  of  having  gone  too  far  ;  and  wishing  that  the 
matter  may  end  thus  and  cause  no  further  trouble. — 
Ver.  36.  Come  forth.  Lit.  go  out,  viz.  of  the  prison 
building.  Qo  in  peace.  Comp,  xv.  33. — Ver.  37.  Unto 
them.  To  the  jailer  and  the  lictors.  Romans.  By  a 
special  Roman  law  a  Roman  citizen  was  exempt  from  the 
disgraceful  punishment  of  being  beaten,  flogged  or 
scourged.  That  Silas  was  a  Roman  citizen  is  stated  here 
only;  as  to  Paul,  comp.  xxii.  28;  xxv,  10  sqq.  Cast 
us  out.  Eager  to  get  rid  of  us  and  further  responsibility 
as  to  our  treatment.  Privily.  Lest  what  had  taken 
place  should  become  known  still  more  ;  perhaps  also  that 
Paul  and  Silas  might  appear  to  have  fled,  thereby  ac- 
knowledging their  guilt. — Ver.  38.  Feared.  That  they 
would  be  severely  punished  themselves  for  disregarding 
what  the  Romans  considered  the  greatest  dignity  and 
privilege  a  man  could   enjoy. — Ver.  39.  Besought  them. 


XVI.  39.  40.]  PAUL  AT  PHILIPPI.  233 

Repeatedly  and  earnestly  (Imperfect),  as  also  humbly. 
What  a  change  compared  with  their  former  conduct 
(22  sq.)! — Ver.  40.  They  .  .  ,  departed.  Viz.  Paul  and 
Silas,  without  Luke,  since  the  latter  no  more  speaks  in 
the  first  person  plural  (comp.  10) ;  whether  Timothy  ac- 
companied them  (comp.  i  sqq.),  we  do  not  know,  though 
it  is  probable  (comp.  xvii.  14).  Those  that  stayed  at 
Philippi  took  care  of  the  young  Christian  congregation 
there. 


CHAPTER  XVII. 
(A.)  Paul  and  Silas  at  Thessalonica  and  Bercea. 

1-15.  Now  when  they  had  passed  through  Amphipolis  and  Apollonia, 
they  came  to  Thessalonica,  where  was  a  synagogue  of  the  Jews  :  and  Paul, 
as  his  custom  was,  went  in  unto  them,  and  for  three  sabbath  days  reasoned 
with  them  from  the  scriptures,  opening  and  alleging,  that  it  behoved  the 
Christ  to  suffer,  and  to  rise  again  from  the  dead ;  and  that  this  Jesus,  whom, 
said  he,  I  proclaim  unto  you,  is  the  Christ.  And  some  of  them  were  per- 
suaded, and  consorted  with  Paul  and  Silas  ;  and  of  the  devout  Greeks  a 
great  multitude,  and  of  the  chief  women  not  a  few.  But  the  Jews,  being 
moved  with  jealousy,  took  unto  them  certain  vile  fellows  of  the  rabble,  and 
gathering  a  crowd,  set  the  city  on  an  uproar  ;  and  assaulting  the  house  of 
Jason,  they  sought  to  bring  them  forth  to  the  people.  And  when  they 
found  them  not,  they  dragged  Jason  and  certain  brethren  before  the  rulers 
of  the  city,  crying.  These  that  have  turned  the  world  upside  down  are  come 
hither  also ;  whom  Jason  hath  received  :  and  these  all  act  contrary  to  the 
decrees  of  Caesar,  saying  that  there  is  another  king,  one  Jesus.  And  they 
troubled  the  multitude  and  the  rulers  of  the  city,  when  they  heard  these 
things.  And  when  they  had  taken  security  from  Jason  and  the  rest,  they 
let  them  go. 

And  the  brethren  immediately  sent  away  Paul  and  Silas  by  night  unto 
Beroea:  who  when  they  were  come  thither  went  into  the  synagogue  of  the 
Jews.  Now  these  were  more  noble  than  those  in  Thessalonica,  in  that  they 
received  the  word  with  all  readiness  of  mind,  examining  the  scriptures  daily, 
whether  these  things  were  so.  Many  of  them  therefore  believed  ;  also  of 
the  Greek  women  of  honourable  estate,  and  of  men,  not  a  few.  But  when 
the  Jews  of  Thessalonica  had  knowledge  that  the  word  of  God  was  pro- 
claimed of  Paul  at  Beroea  also,  they  came  thither  likewise,  stirring  up  and 
troubling  the  multitudes.  And  then  immediately  the  brethren  sent  forth 
Paul  to  go  as  far  as  to  the  sea  :  and  Silas  and  Timothy  abode  there  still. 
But  they  that  conducted  Paul  brought  him  as  far  as  Athens:  and  receiving 
a  commandment  unto  Silas  and  Timothy  that  they  should  come  to  him 
with  all  speed,  they  departed. 

Going  along  the  great   Egnation    road  in  a   westerly 

234 


XVII.  i-io.]  PAUL  AT  THASSALONICA.  235 

direction,  Paul  and  Silas  first  came  to  Amphipolis, 
then  to  Apollonia,  and  finally  to  Thessalonica, 
where  they  found  a  synagogue  (i).  Having  the  cus- 
tom of  attending  the  synagogue  worship  in  order  to 
have  an  opportunity  of  preaching  the  Gospel,  Paul  on 
three  sabbaths  had  discourses  with  the  Jews  on  the  basis 
of  the  Old  Testament  Scriptures  (2),  explaining  them 
and  showing  that,  contrary  to  Jewish  expectation,  the 
Messiah  had  to  suffer  even  death  and  then  to  rise  again 
from  the  dead,  and  that  this  Messiah  was  none  other 
than  Jesus  of  Nazareth,  as  whose  messenger  he  had 
come  also  to  them  (3).  This  had  the  effect  that  at  least 
some  of  them  permitted  themselves  to  be  led  to  Christ 
in  faith  and  thus  to  become  disciples  of  Paul  and  Silas,  a 
sweet  reward  of  their  labor ;  and  this  was  also  the  case 
with  a  great  number  of  Greek  proselytes,  among  them 
many  women  of  wealth  and  rank  (4).  But  the  Jews  in 
general  became  jealous  of  their  success,  and  taking  to 
themselves  some  bad  men  of  the  loafers  of  the  place, 
they  created  a  disturbance  and  an  uproar  in  the  city, 
suddenly  appeared  before  the  house  of  Jason,  where  the 
apostles  stayed,  and  tried  to  bring  them  out  to  the  peo- 
ple (5).  But  failing  to  find  them,  they  dragged  Jason 
himself  and  some  other  Christians  before  the  judges  of 
the  city  with  the  noisy  cry  that  those  men  that  had 
excited  tumults  everywhere  were  now  at  their  nefarious 
work  also  in  this  city  (6),  and  that  Jason  was  their  open 
friend  and  abettor,  all  of  them  being  rebels  against  the 
emperor  by  proclaiming  Jesus  king  in  his  stead  (7). 
Thus  they  filled  with  fear  and  dread  not  only  the  com- 
mon people  but  also  the  rulers  of  the  city  who  knew  well 
how  jealous  the  emperor  was  of  his  authority  (8),  so  that 
they  released  Jason  and  the  rest  only  after  these  had 
given  security  for  keeping  the  peace  (9).     But  as  there 


236  THE  ACTS.  [XVII.  10-15. 

was  reason  for  apprehending  further  danger  for  Paul 
and  Silas  at  the  hands  of  the  enraged  Jews,  their  fellow- 
Christians  in  the  next  night  already  sent  them  off  to 
Beroea,  in  a  southwestern  direction  from  Thessalonica. 
As  soon  as  they  had  arrived  there,  nothing  daunted  by 
their  recent  sad  experiences,  they  went  to  the  synagogue 
of  the  place  (10).  And  the  Jews  living  here  proved  to 
be  of  a  nobler  character  than  those  of  Thessalonica, 
receiving  the  Gospel  with  the  greatest  eagerness,  though 
not  without  daily  comparing  the  Scriptures  of  the  Old 
Testament  and  proving  the  teachings  of  Paul  thereby  (i  i). 
And  the  consequence  was  that  many  of  them  came  to  be- 
lieve in  Jesus  the  Christ,  as  was  also  the  case  with  many 
proselytes  of  both  sexes  belonging  to  noble  families,  the 
women  leading  also  here  (12).  But  when  the  Thessalon- 
ian  Jews  heard  of  this,  they  persecuted  the  apostles  even 
here,  coming  and  disturbing  the  people  (13).  In  conse- 
quence Paul,  who  seems  to  have  been  the  special  object 
of  Jewish  hatred,  was  forthwith  sent  by  the  Christians  to 
the  seacoast,  whilst  Silas  and  Timothy  stayed  at  Beroea 
(14).  The  Beroean  conductors  of  Paul  brought  him  as  far 
as  Athens  and  then  returned  with  the  order  for  Silas  and 
Timothy  to  join  him  as  soon  as  possible  (15). 

Ver.  I.  Amphipolis.  The  capital  of  the  first  district 
of  Macedonia,  an  Athenian  colony,  now  merely  a  village. 
Apollonia.  In  the  Macedonian  province  Mygdonia. 
Thessalonica.  A  flourishing  commercial  city  at  that 
time,  capital  of  the  second  district  of  Macedonia,  still 
an  important  place,  the  second  in  commerce  in  Turkey, 
counting  among  its  numerous  inhabitants  (about  80,000) 
many  thousands  of  Jews.  The  present  name  is  Saloniki. 
Where  was  a  synagogue  of  the  Jews.  The  only  one,  it 
seems,  in  the  city  and  in  the  vicinity.  (Comp.  xvi.  13.) — 
Ver.  2.  As  his  custom  was.     Paul  also  herein  was  the 


XVII.  2-7.]  PAUL  AT  THESSALONICA.  237 

follower  of  his  divine  Master.  (Luke  iv.  16.)  Reasoned. 
Lit.  conversed,  discoursed,  argued,  had  a  kind  of  dialogue 
with  them,  just  as  Jesus  had  done  (John  vi.  25  sqq. ; 
Matt.  xii.  9  sqq. ;  Luke  iv.  16  sqq.),  and  which  could  be 
done  also  in  a  synagogue.  From  the  Scriptures.  Comp. 
Luke  xxiv.  25  sqq. — Ver.  3.  I.  Emphatic.  He  was  the 
person  to  tell  them  of  this  Jesus,  being  His  official  mes- 
senger. Is  the  Christ.  According  to  the  best  attested 
reading  the  translation  ought  to  ht,  And  that  this  is  Christ 
Jesus  whom  I  proclaim  tint  0  yon  ;  others  translate,  yi«rt^ 
that  Jesus  wJiom  I  proclaim  is  this  Christ.  Observe 
the  transition  from  indirect  speech  to  direct  {pratio 
variata). — Ver.  4.  Consorted  with.  Lit.  zvere  added,  or 
assigned,  by  lot,  allotted  to,  viz.  by  God  as  disciples. 
Devout  Greeks.  Comp.  xiii.  50.  A  great  multitude. 
The  proselytes  were  not  so  fanatical  and  prejudiced  as 
the  Jews,  of  whom  only  some  were  converted. — Ver.  5. 
Being  moved  with  jealousy.  Lit.  having  become  jealous. 
Vile  fellows.  Lit.  bad,  zvicked  men.  Rabble.  Lit.  men 
that  frequented  the  market  place,  viz.  as  idlers.  Assault= 
ing.  Lit.  suddenly  appearing  there,  of  course  with  a  hos- 
tile intention.  Jason.  As  some  think  only  the  Greek 
form  for  the  Hebrew  Jeshua,  or  Joshua.  (Comp.  2 
Mace.  i.  7 ;  iv.  7  sqq.)  He  had  received  Paul  and  Silas 
as  their  host  and  friend.  (Comp.  xvi.  15.)  Sought. 
Repeatedly  and  eagerly  (Imperfect). — Ver.  6.  They 
found  them  not.  They  had  left  the  house,  accidentally, 
or  purposely,  having  heard  of  the  designs  of  the  Jews. 
Rulers  of  the  city.  Comp.  xvi.  19.  Turned  the  world 
upside  down.  Created  tumult  and  seditions  everywhere 
— a  fanatical  exaggeration. — Ver.  7.  These  all.  Those 
present,  Jason  included,  and  those  that  had  escaped.  The 
decrees  of  the  emperor.  Asserting  and  guarding  his 
authority  as    the    only  legitimate    one.     King.     In    the 


238  THE  ACTS.  [XVII.  7-14. 

wider  sense  including  the  emperor.  (Comp.  John  xix. 
15;  I  Pet.  ii.  13  ; — John  xviii.  33  sqq.) — Ver.  8.  Trou- 
bled. Causing  the  fear  of  a  rebelhon  on  the  part  of 
the  adherents  of  Jesus  and  the  vengeance  of  the  Roman 
emperor.  (Comp.  Matt.  ii.  3.) — Ver.  9.  Security.  Most 
probably  a  sum  of  money  deposited  as  a  surety  that 
nothing  would  be  done  against  the  Roman  emperor. — 
Ver.  10.  Beroea.  A  city  in  the  third  district  of  Mace- 
donia, now  Verria,  or  Kara-Verria,  with  about  10,000 
inhabitants.  Went.  Lit.  %vcnt  azvay  ;  perhaps  the  syna- 
gogue was  situated  outside  of  the  city,  on  the  bank  of 
the  river  Haliacmon.  (Comp.  xvi.  13.) — Ver.  11.  Ex- 
amining, Comp.  John  v.  39.  No  teaching  can  be 
divine  that  is  not  in  perfect  harmony  with  the  revelation 
of  God  already  received  ;  for  God  cannot  be  at  variance 
with  Himself.  Hence  a  Christian  that  is  divinely  convinced 
of  the  scripturalness  of  the  Catechism  truths  that  he  has 
learned  will  not  be  led  astray  by  misinterpretations  of 
difficult  passages  of  Holy  Writ ;  even  when  not  able 
to  refute  them  by  showing  the  mistake  in  the  inter- 
pretation, he  can  and  will  reject  it  because  it  is  in 
conflict  with  the  divine  truth  that  he  has  become  con- 
vinced of. — Ver.  12.  Of  honourable  estate.  Comp.  xiii. 
50.  These  Greek  women  and  men,  no  doubt,  at  least  in 
part  were  proselytes  of  the  gate  (comp.  viii.  27) ;  some  of 
them  may  also  have  been  Gentiles  in  the  strictest  sense. 
(Comp.  xi.  20.)  The  former  would  be  present  in  the 
synagogue ;  the  latter  could  be  gained  in  private  con- 
versation. Women.  Comp.  4;  xvi.  13. — Ver.  13.  Had 
knowledge.  Had  come  to  know,  had  learned.  Likewise. 
Can  be,  and  probably  should  be,  connected  with  the  next 
words,  likcivisc  stirring  up,  etc.  This  was  \.\\q  first  place 
whither  they  ivent ;  but  they  had  been  stirring  up,  etc., 
already  at  home  (5  sqq.).— Ver.  14.  As  far  as  to  the  sea. 


XVII.  14,  1 5-]  PkUL  AT  BERCEA.  239 

So  as  to  be  entirely  out  of  the  reach  of  his  enemies. 
Timothy.  Comp.  xvi.  40.  If  he  had  been  left  at 
Philippi,  he  must  have  joined  the  apostle  again,  either 
here  or  already  before.  Abode  there  still.  Stayed  there 
to  build  the  new  congregation.— Ver.  15.  Should  come 
to  him,  etc.  Comp.  xviii.  5.  According  to  i  Thess.  iii. 
I  sqq.,  Paul  seems  to  have  later  given  Timothy  orders 
to  go  back  first  to  Thessalonica  ;  and  that  may  be  the 
cause  that  Timothy  and  Silas  did  not  join  Paul  at  Athens, 
but  at  Corinth.  They  departed.  Viz.  for  their  home, 
returned  to  Beroea. 

(B.)  Paul  at  Athens. 

16-34.  Now  while  Paul  waited  for  them  at  Athens,  his  spirit  was  pro- 
voked within  him,  as  he  beheld  the  city  full  of  idols.  So  he  reasoned  in 
the  synagogue  with  the  Jews  and  the  devout  persons,  and  in  the  market- 
place every  day  with  them  that  met  with  him.  And  certain  also  of  the 
Epicurean  and  Stoic  philosophers  encountered  him.  And  some  said.  What 
would  this  babbler  say  ?  other  some,  He  seemeth  to  be  a  setter  forth  of 
strange  gods  :  because  he  preached  Jesus  and  the  resurrection.  And  they 
tookholdof  him,  and  brought  him  unto  the  Areopagus,  saying,  May  we 
know  what  this  new  teaching  is,  which  is  spoken  by  thee  ?  For  thou  bring- 
est  certain  strange  things  to  our  ears  :  we  would  know  therefore  what  these 
things  mean.  (Now  all  the  Athenians  and  the  strangers  sojourning  there 
spent  their  time  in  nothing  else,  but  either  to  tell  or  to  hear  some  new 
thing.)     And  Paul  stood  in  the  midst  of  the  Areopagus,  and  said, 

Ye  men  of  Athens,  in  all  things  I  perceive  that  ye  are  somewhat  super- 
stitious. For  as  I  passed  along,  and  observed  the  objects  of  your  worship, 
I  found  also  an  altar  with  this  inscription,  TO  an  unknown  god.  What 
therefore  ye  worship  in  ignorance,  this  set  I  forth  unto  you.  The  God  that 
made  the  world  and  all  things  therein,  he,  being  Lord  of  heaven  and  earth, 
dwelleth  not  in  temples  made  with  hands  ;  neither  is  he  served  by  men's 
hands,  as  though  he  needed  anything,  seeing  he  himself  giveth  to  all  life, 
and  breath,  and  all  things ;  and  he  made  of  one  every  nation  of  men  for  to 
dwell  on  all  the  face  of  the  earth,  having  determined  t/icir  appointed 
seasons,  and  the  bounds  of  their  habitation  ;  that  they  should  seek  God,  if 
haply  they  might  feel  after  him,  and  find  him,  though  he  is  not  far  from 
each  one  of  us :  for  in  him  we  live,  and  move,  and  have  our  being;  as  cer- 
tain even  of  your  own  poets  have  said,  For  we  are  also  his  offspring.     Being 


240  THE  ACTS.  [xvii.  16-21. 

then  the  offsprhig  of  God,  we  ought  not  to  tliink  that  the  Godhead  is  like 
unto  gold,  or  silver,  or  stone,  graven  by  art  and  device  of  man.  The  times 
of  ignorance  therefore  God  overlooked  ;  but  now  he  commandeth  men  that 
they  should  all  everywhere  repent :  inasmuch  as  he  hath  appointed  a  day,  in 
the  which  he  will  judge  the  world  in  righteousness  by  the  man  whom  he 
hath  ordained ;  whereof  he  hath  given  assurance  unto  all  men,  in  that  he 
hath  raised  him  from  the  dead. 

Now  when  they  heard  of  the  resurrection  of  the  dead,  some  mocked; 
but  others  said.  We  will  hear  thee  concerning  this  yet  again.  Thus  Paul 
went  out  from  among  them.  But  certain  men  clave  unto  him,  and  believed : 
among  whom  also  was  Dionysius  the  Areopagite,  and  a  woman  named 
Damaris,  and  others  with  them. 

Whilst  Paul  was  waiting  at  Athens  for  the  arrival  of 
his  companions,  grief  and  holy  anger  filled  his  heart  to 
see  the  city  full  of  idols,  which  was  the  case  to  such  an 
extent  that  even  heathen  authors  expressed  their  aston- 
ishment at  it  (16).  Hence  he  did  what  he  could  to  bring 
about  a  salutary  change,  conversing  and  arguing  with  the 
Jews  and  the  proselytes  in  the  synagogue  on  the  sabbath 
and  with  whomsoever  he  chanced  to  meet  in  the  market 
place  daily  (17).  While  thus  engaged  he  was  also  accosted 
by  members  of  those  two  philosophic  sects  whose  tenets 
were  in  most  direct  opposition  to  Christianity,  by 
Epicurean  and  Stoic  philosophers.  Some  of  them  simply 
ridiculed  him  as  a  man  that  was  talking  without  knowing 
perhaps  what  he  was  talking  about,  whilst  others,  hearing 
him  speak  of  the  glad  tidings  that  Jesus  is  the  Saviour  of 
mankind  and  will  at  last  even  raise  the  dead,  regarded 
him  as  the  herald  of  gods  hitherto  unknown  in  Athens 
(18).  Hence  they  led  him  in  a  familiar  manner  upon  the 
hill  where  their  highest  court  held  its  sessions,  and  where 
he  could  speak  to  a  great  multitude  without  being  dis- 
turbed by  the  noisy  throng  of  the  market  place,  and 
asked  him  to  let  them  know  the  real  contents  and  import 
of  the  new  and  strange  preaching  they  were  hearing 
(19  sq.).     And  this  was  entirely  in  accordance  with  the 


XVII.  21-26.]  PAUL  AT  ATHENS.  241 

well-known  character  of  the  inhabitants  of  Athens, 
whether  natives  or  strangers,  to  have  leisure  for  nothing 
else  than  conversing  about  the  latest  news  (21).  With- 
out any  timidity  or  hesitancy  Paul  took  his  stand  in  the 
midst  of  the  crowd  surrounding  him,  and,  after  an  intro- 
duction calculated  to  gain  their  good  will  and  attention, 
spoke  to  them  of  God,  of  viaii,  and  oi  Jesus,  X)i\Q.  divinely- 
appointed  Mediator  between  both.  In  the  first  place 
he  gave  expression  to  his  joyous  surprise  to  find  the 
Athenians  in  every  respect  paying  more  attention  to 
religious  matters  than  their  countrymen  did — a  praise 
bestowed  upon  them  also  by  other  writers  {22).  For, 
passing  through  their  city  and  examining  the  various 
objects  of  their  worship,  he  had  also  found  an  altar 
dedicated  to  an  nnknoivn  god.  The  Athenians,  namely, 
as  we  see  also  from  occasional  notices  in  other  writers, 
would  seem  to  have  had  the  custom  of  offering  sacrifices 
in  times  of  special  calamities  not  only  to  the  gods  usually 
worshipped  by  them,  but  also  to  the  unknown  god  that 
might  be  the  real  cause  of  their  distress.  Hereby  they 
acknowledged  that  there  was,  or  at  least  might  be,  some 
divine  being  unknown  to  them.  And  of  this  Divine 
Being,  w^orshipped  by  them  without  knowing  Him,  Paul 
was  speaking  to  them  (23).  He  is,  indeed,  not  like  unto 
their  supposed  gods,  limited  in  time  and  power,  but  the 
eternal  Creator  of  all  that  exists  besides  Himself,  and 
therefore  the  Supreme  Lord  and  Master  of  the  Avhole 
world,  and  not  a  being  that  in  any  way  can  be  enclosed 
in  temples  made  by  men  (24).  Nor  is  He  in  need  of  any 
service  man  can  render  Him,  being  Himself  the  very  one 
that  gives  to  all  men  life  in  its  beginning  and  continua- 
tion, and  all  they  need  and  have  (25).  Such  is  the  true 
God,   over   against   the   fictitious  gods    of    the    heathen. 

And  as  to  men,  they  have  their  origin  in  the  first  man 
16 


242  THE  ACTS.  [xvii.  26-31. 

made  by  this  true  God  ;  and  it  is  owing  to  His  will  and 
ordination  that  the  descendants  of  this  first  man  cover 
the  face  of  the  whole  earth,  He  having  determined  both 
the  time  and  the  place  of  their  living  and  flourishing  and 
doing  their  appointed  work  here  on  earth  (26).  And  it 
is  His  intention  that  this  His  manifest  government  of 
the  human  race  should  move  them  to  seek  for  Him,  as 
much  as  they  can  in  their  fallen  condition,  and  to  find 
Him,  at  least  to  some  extent  ;  which  cannot  be  deemed 
impossible  or  difficult,  as  He,  after  the  creation,  did  not 
withdraw  His  presence  from  the  works  of  His  hands  (27), 
but,  on  the  contrary,  solely  to  His  all-surrounding  pres- 
ence every  one  owes  not  only  his  life  as  a  man,  but  even 
his  power  of  moving,  as  we  to  some  extent  find  it  in 
plants,  in  water,  and  the  like,  yea,  his  very  existence. 
That  this  knowledge  of  God  is  not  impossible  for  natural 
man  is  seen  from  the  writings  of  Greek  poets,  one  of 
them  even  declaring  that  men  are  the  offspring  of  God 
(28).  If  this  poet  and  others  that  assert  the  same  thing 
are  right,  as  they  are,  when  understood  correctly,  man 
having  been  created  in  the  image  of  God,  we  certainly 
ought  not  to  suppose,  as  the  heathen,  the  Athenians  in- 
cluded, have  done,  that  the  Deity  is  in  any  way  like  unto 
the  statues  of  precious  metal  or  stone  that  man  has  made 
by  his  art  and  in  accordance  with  his  ideas  and  musings 
(29).  These  times  of  past  ignorance  in  the  heathen  world 
God,  however,  has  overlooked  without  inflicting  well- 
deserved  punishment ;  but  as  regards  the  present,  He 
wants  every  man  without  exception  to  turn  away  from 
such  sinful  idolatry  to  the  service  of  the  true  God  (30), 
inasmuch  as  He  has  determined  on  the  last  day  to  judge 
the  whole  world  in  accordance  with  the  state  and  condi- 
tion of  every  one,  condemning  and  punishing  all  that  have 
rejected  the  true  God  and  His  service  ;  and   this  He  will 


XVII.  3I-34-]  PAUL  AT  A  THENS.  243 

do  by  a  man  appointed  by  Him,  having  furnished  to 
every  one  the  possibiHty  and  the  strongest  motive  of  be- 
lieving in  Him  as  the  Redeemer  and  Judge  of  the  world 
by  raising  Him  from  the  dead  and  thus  proving  Him  to 
be  what  He  claimed  to  be  (31).  When  Paul  had  gotten 
so  far  in  his  address,  having  not  even  yet  mentioned  the 
name  oi  Jesus,  his  hearers  could  no  longer  listen  to  him  : 
the  idea  of  a  resurrection  from  the  dead  seemed  too  pre- 
posterous and  ridiculous  to  them,  some  openly  ridiculing 
it,  others  in  a  more  polite  manner  giving  Paul  to  under- 
stand that  they  were  no  longer  interested  in  what  he  had 
to  say  (32).  Under  these  circumstances  he  could  not 
but  leave  them  (33).  His  labor  in  Athens,  however,  was 
not  altogether  in  vain:  some  at  least  joined  the  Church 
of  Christ,  among  them  one  of  the  foremost  men  of  the 
city,  Dionysius,  a  member  of  the  highest  court,  and  a 
woman  by  the  name  of  Damaris  (34). 

Ver.  16.  Athens.  "  The  once  famous  centre  of  Greek 
thought  and  culture,  long  the  dominant  power  among 
the  varied  states  of  which  ancient  Greece  was  made  up, 
whose  name  and  influence  at  one  time  was  all-powerful 
in  so  many  rich  and  flourishing  cities  round  the  Mediter- 
ranean Coast,  in  Asia  as  well  as  in  Europe,  had  become 
after  many  vicissitudes  a  simple  provincial  city  of  the 
province  of  Achaia  in  the  empire.  Rome,  in  memory  of 
its  past  splendid  history,  had  accorded  it  the  privileges  of 
a  '  free  city,'  nrbs  libera.  .  .  .  The  whole  aspect  of 
Athens  was  strangely  repugnant"  (?)  "to  Paul;  the 
great  cities  he  was  acquainted  with,  such  as  Antioch  in 
the  east  and  Thessalonica  in  the  west,  were  busy  com- 
mercial centres,  full  of  life  and  energy,  despising  rather, 
while  at  the  same  time  practising,  idolatry.  Indifferent- 
ism  was  what  he  had  been  combating,  rather  than  any- 
thing like  a  fervid  spirit  of   idolatry  ;    but  here  he  seemeel 


244  ^-^^  ACTS.  [XVII.  16-18. 

in  a  different  atmosphere,  here  idolatry  was  closely 
bound  up  with  all  the  pleasures  and  the  occupations  of 
the  citizens,  was  linked  indissolubly  with  the  memories 
of  the  past  of  which  the  people  of  Athens  were  so 
proud.  .  .  .  The  epithet  "  (full  of  idols)  "  certainly  seems 
to  have  been  singularly  appropriate.  Other  writers, 
writing  of  Athens  in  a  different  spirit  to  Paul,  could  not 
help  noticing  this  striking  peculiarity  in  the  city. 
Petronius  remarks  satirically  how  at  Athens  one  could 
find  a  god  easier  than  a  man.  Another  writes  how 
it  was  almost  impossible  for  one  to  make  his  way  through 
these  idols.  Pausanias  states  how  Athens  had  more 
images  than  all  the  rest  of  Greece  put  together. 
Xenophon's  expression  is  the  strongest  when  he  calls 
Athens  *  one  great  altar,  one  great  offering  to  the  gods.' 
Livy's  remark  is  also  noteworthy  :  '  In  Athens  are  to  be 
seen  images  of  gods  and  men  of  all  descriptions  and  made 
of  all  materials.'  "  {Popular  Conunciitayy.)  Ver.  17. 
Devout  persons.  Comp.  xiii.  50.  In  the  market  place. 
Either  the  only  one,  as  was  the  rule  in  Greek  cities,  or 
the  old  renowned  one,  situated  near  the  Acropolis  and 
the  Areopagus,  rich  in  beautiful  statues,  and  the  centre 
of  the  commercial,  judicial,  and  philosophical  life  of  the 
city.  Met  with  him.  Lit.  chanced  to  be  present,  met  him 
by  cJiancc. — Ver.  18.  Epicurean  and  Stoic  philosophers. 
The  Epicureans  were  a  philosophic  sect,  founded  by 
Epicurus  (born  in  Samos,  342  B.  C).  "  The  Epicureans, 
while  admitting  the  existence  of  gods,  regarded  them  as 
paying  no  attention  to  men  and  the  affairs  of  this  world. 
They  believed  in  no  providence,  in  no  accountability,  in 
neither  reward  nor  retribution  in  the  life  to  come.  They 
were  virtually  atheists.  The  real  teaching  of  the  masters 
of  the  sect  was,  that  a  man  should  enjoy  to  the  uttermost 
the  things  of  this  life ;  for  the  soul,  being  material,  was 


XVII.  18-20.]  PAUL  AT  ATHENS.  245 

annihilated  after  death."  {Pop.  Coming  The  Stoics 
were  a  philosophic  sect  founded  by  Zeno,  who,  a  Cyprian 
by  birth,  taught  at  Athens  about  300  B.  C.  "These 
were  pantheists  :  they  denied  any  overruling  providence, 
or,  in  fact,  any  interference  on  the  part  of  Deity  in  the 
affairs  of  the  world.  Everything  was  governed  by  an 
iron  destiny,  to  which  'God  *  Himself  wassubject.  They 
believed  only  in  the  immortality  of  the  soul  by  imagining 
it  was  ultimately  absorbed  in  Deity  ;  but  even  this  ab- 
sorption they  seemed  to  teach  was  only  to  be  the  lot  of  the 
wise  and  the  good.  The  ideal  life,  however,  proposed  to 
the  disciples  of  Zeno  was  a  far  higher  one  than  the 
Epicurean  ideal ;  a  proud  self-denial,  and  austere  apathy 
{a.Tapa:ia),  untouched  by  human  passion,  unmoved  alike 
by  joy  and  sorrow,  Avas  aimed  at  by  the  true  Stoic," 
{Pop.  CoiiiJii.)  Encountered  him.  Met  him,  fought  or 
disputed  with  him.  Babbler.  Empty  talker,  "  who 
picks  up  bits  of  news  and  information  and  retails  them  to 
others."  Originally  used  of  birds,  sccd-gatJicrcr,  espe- 
cially the  crow  or  daw  that  picks  up  grain  in  the  field. 
Setter  forth.  Announcer,  proclaimer.  Gods.  Deities, 
divinities.  This  is  the  plural  denoting  the  class,  naturally 
used  by  the  polytheistic  Athenians,  though  Paul  had 
spoken  only  of  Jesus  as  a  divine  being.  Some,  however, 
conclude  that  the  Greek  word  translated  by  resurrection 
{Anastasis)  was  also  regarded  as  the  name  of  a  deity. — 
Ver.  19.  Took  hold  of  him.  Comp.  ix.  27  ;  xxiii.  19. 
In  a  friendly,  familiar  manner  they  took  him  by  the  hand, 
to  lead  him  to  a  place  where  their  conversation  would 
not  be  disturbed.  The  scene  is  neither  judicial,  as  if 
Paul  had  been  tried  by  the  court,  nor  a  mocking  imitation 
of  such  a  trial,  there  being  not  the  slightest  indication 
of  either.  What.  As  to  its  contents. — Ver.  20.  Mean. 
Lit.  want  to  be,  are  intended  to  mean,  may  mean. — Ver. 


246  THE  ACTS.  [xvii.  21-24. 

2 1 .  Strangers  sojourning  there.  The  spirit  was  catching, 
was,  so  to  say,  in  the  air,  being  a  characteristic  of  Athens. 
Some  new  things.  Lit.  sonietliing  newer,  viz.  than  what 
they  knew  so  far,  the  very  latest  news. — Ver.  22.  Hen. 
Comp.  ii.  22.  Perceive.  Behold  with  surprise.  5ome= 
what  superstitious.  Lit.  more  god-fearing,  viz.  than 
others.  The  Greek  word  used  here  may  be  taken  in  a 
good  sense,  w\z.=pions,  religions,  or  in  a  bad  one,  viz.= 
snpcrstitions.  If  Paul  did  not  purposely  choose  a  word 
that  could  express  both  ideas,  which  we  think  he  did  in 
entire  harmony  with  the  state  of  affairs,  he  certainly  did 
i]ot  mean  to  begin  his  speech  by  upbraiding,  and  thus 
repelling,  his  hearers,  and  hence  used  the  word  in  its 
good  sense. — Ver.  23.  To  an  unknown  God.  Something 
similar  is  found  also  in  other  heathen  religions,  and  is 
possible,  yea  probable,  and  intelligible  in  every  heathen 
religion,  since  each  one  is  simply  a  guess  in  so  far  as  it 
purports  to  answer  the  question  who  is  to  be  considered 
and  worshipped  as  divine,  and  hence  is  never  sure 
whether  that  divine  being  which  in  the  special  case  can 
be  expected  to  help  has  been  recognized  and  worshipped. 
As  to  Athens,  Philostratus,  who  wrote  A.  D.  244,  expressly 
says  that  there  were  altars  erected  to  unknown  gods,  and 
Diogenes  Laertius  (about  275  A.  D.)  relates  "  how,  when 
once  the  Athenians  were  af^icted  with  a  pestilence, 
Epimenides  stayed  the  plague  by  sending  white  and  black 
sheep  from  the  Areopagus,  and  then  sacrificing  them  on  the 
various  spots  in  the  city  where  they  lay  down,  to  the  un- 
known god  who  sent  the  pestilence.  Therefore,  this 
writer  added,  there  are  at  Athens  nameless  altars  "  {Pop. 
Comm.).  I.  Emphatic.  Paul  was  the  man  to  tell  them 
of  this  God  whom  they  did  not  know,  being  sent  by  Him 
for  this  very  purpose. — Ver.  24.  He.  Emphatic,  in  op- 
position to  idols.     Only  He  who  created  the  world  can 


xvii.  24-27.]  PAUL  AT  ATHENS.  247 

be  its  Lord  and  Ruler;  and  He  cannot  be  confined  in 
human  structures,  however  grand  and  costly  they  may 
be.  (Comp.  i  Kings  viii.  27.) — Ver.  25.  Needed.  In  ad- 
dition to  what  He  is  and  has  Himself.  Breath,  The 
continuance  of  life,  effected  by  breathing. — Ver.  26.  Of 
one.  Viz.  man  ;  some  copies  add,  blood.  This  in  oppo- 
sition to  the  opinion  of  the  Athenians  and  other  heathen 
nations  that  they  were  autochthones,  i.  e.  had  sprung  from 
the  soil  of  the  country  they  dwelt  in,  entirely  independ- 
ent of  all  other  men. — Ver.  27.  If  haply.  Lit.  if  in  con- 
sequence. Feel  after  him.  As  when  a  blind  person 
gropes  after  what  he  desires  to  find.  More  a  man  in  his 
natural  condition,  being  in  reality  blind  in  spiritual  mat- 
ters, cannot  do  ;  but  this  he  can  and  should  do,  as  it  is 
the  will  and  intention  of  his  Creator,  though  in  his  fal- 
len condition  it  is  doubtful  whether  he  will  attain  the 
desired  end.  (Comp.  Rom.  i.  19  sq.)  The  natural  reve- 
lation that  is  without  man,  in  the  creation  surrounding 
him,  and  within  man,  in  the  law  engraved  in  his  heart 
and  his  conscience,  should  urge  him  to  feel,  grope,  and 
seek  for  the  true  God ;  and  if  he  does  not  do  it  he  is  in- 
excusable. But  without  the  special  help  of  God,  in  His 
supernatural  revelation,  man  will  not,  and  cannot,  suc- 
ceed fully,  as  we  see  in  the  case  of  the  wisest  heathen 
philosophers.  We  may,  however,  be  sure  that  God  will 
grant  the  light  of  supernatural  revelation  to  every  one 
that  uses  aright  the  light  of  natural  revelation,  though 
we  are  not  able  to  point  this  out  in  every  individual  case. 
Of  course,  we  do  not  mean  to  say  that  following  the 
light  of  nature  is  in  any  way,  or  to  any  extent,  a  merit 
before  God  that,  as  such,  moves  Him  to  grant  more 
light  and  grace  ;  but  we  mean  to  say  that  God  encourages 
and  blesses  every  honest,  though  weak  and  sin-defiled, 
effort  to  find  Him  in  the  way  opened  by  Him   to  every 


248  THE  ACTS.  [XVII.  27-31. 

natural  man,  viz.  natural  revelation — a  belief  expressly- 
sanctioned  here  by  St.  Paul.  Though  he  is  not  far  from 
each  one  of  us.  Comp.  Jer.  xxiii.  23.  These  words 
are  explained  by  the  next  verse. — Ver.  28.  We  live,  and 
move,  and  have  our  being.  A  descending  climax, 
showing  what  all  we  owe  to  God  and  His  presence. 
Your  own  poets  ;  e.  g.  Aratus  (about  270  B.  C), 
Cleanthes  (the  same  time),  and  Pindar  (about  500  B.  C). 
The  words  cited  form  the  first  half  of  a  hexameter  of 
Aratus.  We  see  from  this  that  Paul  had  at  least  some 
knowledge  of  Greek  literature  (comp.  i  Cor.  xv.  33  ; 
Titus  i.  12);  his  education  was,  of  course,  mainly  Jew- 
ish (comp.  xxii.  3).  But  his  being  born  and  brought 
up  as  a  child  at  Tarsus  (comp.  ix.  11)  fitted  him  espe- 
cially for  missionary  activity  among  Gentiles.  For  we 
are  also  his  offspring.  Closely  related  to  Him  and  en- 
tirely dependent  on  Him,  owing  our  life  and  everything 
to  Him  as  children  to  their  father.  (Comp.  Gen.  i. 
26  sqq.) — Ver.  29.  We  ought  not,  etc.  It  degrades  our- 
selves to  have  such  ideas  of  God,  much  more  is  it  un- 
worthy of  God.  (Comp.  Isa.  xliv.  9  sqq.)  Gold,  or 
silver,  etc.  Such  masterpieces  of  human  art  were  to  be 
seen  everywhere  at  Athens.  Paul  here,  of  course,  has 
reference  to  the  heathen  nations  in  general,  not  noticing 
the  few  exceptions  formed  by  some  philosophers  who  did 
not  entertain  these  vulgar  ideas  of  the  deity. — Ver.  30. 
Overlooked.  Comp.  xiv.  16;  Rom.  iii.  25.  All  every= 
where.  No  exception :  no  other  way  to  heaven  and 
salvation  for  any  man,  and  this  one  intended  and  destined 
for  every  man. — Ver.  31.  Inasmuch.  In  accordance  with 
the  fact  that,  etc.  The  world.  Every  inhabitant  of  the 
earth.  By  the  man.  Lit.  in  a  man,  viz.  a  man  that  is 
His  representative,  in  whom  God  Himself  appears  and 
judges.     (Comp.    John    v.    27,)     Whereof  he   has  given 


XVII.  31-34]  PAUL  AT  A  THENS. 


249 


assurance.  Lit.  having  offered,  or  afforded,  faith. 
(Comp.  V.  31  ;  Rom.  i.  4.) — Ver.  32.  Some  mocked.  Pro- 
bably the  Epicureans  (18).  Others  said,  etc.  If  these 
had  been  in  earnest,  really  desiring  to  be  further  instructed, 
Paul  would  not  have  at  once  departed  from  Athens 
(xviii.  i). — Ver.  34.  Clave  unto  him.  Joined  themselves 
to  him,  became  his  disciples  and  fellows.  (Comp.  v.  13  ; 
ix.  26.)  Dionysius.  Tradition  makes  him  bishop  of 
Athens  and  a  martyr ;  but  nothing  certain  is  known  of 
his  later  life,  though  even  writings,  of  a  mystico-theo- 
sophical  character  and  still  extant,  are  ascribed  to  him. 
Damaris.  Entirely  unknown,  though  a  tradition  makes 
her  the  wife  of  Dionysius,  which  is  not  in  accordance 
with  the  indefinite  way  in  which  she  is  mentioned  here. 


CHAPTER  XVIII. 

(A.)  Paul  at  Corinth. 

1-17.  After  these  things  he  departed  from  Athens,  and  came  to  Corinth. 
And  he  found  a  certain  Jew  named  Aquila,  a  man  of  Pontus  by  race,  lately 
come  from  Italy,  with  his  wife  Priscilla,  because  Claudius  had  commanded 
all  the  Jews  to  depart  from  Rome  :  and  he  came  unto  them  ;  and  because 
he  was  of  the  same  trade,  he  abode  with  them,  and  they  wrought ;  for  by 
their  trade  they  were  tentmakers.  And  he  reasoned  in  the  synagogue 
every  sabbath,  and  persuaded  Jews  and  Greeks. 

But  when  Silas  and  Timothy  came  down  from  Macedonia,  Paul  was  con- 
strained by  the  word,  testifying  to  the  Jews  that  Jesus  was  the  Christ.  And 
when  they  opposed  themselves,  and  blasphemed,  he  shook  out  his  raiment, 
and  said  unto  them,  Your  blood  be  upon  your  own  heads  ;  I  am  clean  :  from 
henceforth  I  will  go  unto  the  Gentiles.  And  he  departed  thence,  and  went 
into  the  house  of  a  certain  man  named  Titus  Justus,  one  that  worshipped 
God,  whose  house  joined  hard  to  the  synagogue.  And  Crispus,  the  ruler 
of  the  synagogue,  believed  in  the  Lord  with  all  his  house  ;  and  many  of  the 
Corinthians  hearing  believed,  and  were  baptized.  And  the  Lord  said  unto 
Paul  in  the  night  by  a  vision.  Be  not  afraid,  but  speak,  and  hold  not  thy 
peace  :  for  I  am  with  thee,  and  no  man  shall  set  on  thee  to  harm  thee  :  for 
I  have  much  people  in  this  city.  And  he  dwelt  there  a  year  and  six  months, 
teaching  the  word  of  God  among  them. 

But  when  Gallio  was  proconsul  of  Achaia,  the  Jews  with  one  accord  rose 
up  against  Paul,  and  brought  him  before  the  judgment-seat,  saying.  This 
man  persuadeth  men  to  worship  God  contrary  to  the  law.  But  when  Paul 
was  about  to  open  his  mouth,  Gallio  said  unto  the  Jews,  If  indeed  it  were 
a  matter  of  wrong  or  of  wicked  villany,  O  ye  Jews,  reason  would  that  I 
should  bear  with  you  :  but  if  they  are  questions  about  words  and  names  and 
your  own  law,  look  to  it  yourselves  ;  I  am  not  minded  to  be  a  judge  of  these 
matters.  And  he  drave  them  from  the  judgment-seat.  And  they  all  laid 
hold  on  Sosthenes,  the  ruler  of  the  synagogue,  and  beat  him  before  the 
judgment-seat.     And  Gallio  cared  for  none  of  these  things. 

Having  left  Athens  with  its  superstition  and  indiffer- 

250 


xvrn.  1-8.]  PAUL  AT  CORINTH.  251 

ence,  Paul  went  westward  to  Corinth  (i).  Here  he 
found  a  member  of  his  own  people,  Aquila,  born  in  the 
northeastern  part  of  Asia  Minor,  but  a  resident  of  Rome 
until  a  decree  of  emperor  Claudius  had  compelled  him 
and  his  wife  Priscilla  to  leave  the  city.  To  this  married 
couple  Paul  went,  either  finding  them  already  Christians 
or  leading  them  to  Christ  (2),  and  lived  and  worked  with 
them  at  their  common  trade,  that  of  making  tents  out  of 
goat's-hair  cloth,  as  it  would  seem  (3).  According  to  his 
custom  Paul  began  his  preaching  of  the  Gospel  in  the 
synagogue  of  the  Jews,  continuing  it  every  sabbath,  and 
thereby  leading  Jews  and  Gentiles  to  embrace  the  truth 
of  salvation  (4),  And  when  his  co-laborers  Silas  and 
Timothy  had  joined  him  again,  he  felt  so  encouraged  and 
strengthened  that  he  still  more  gave  himself  up  to  the 
preaching  of  the  Gospel  in  the  synagogue,  solemnly  an- 
nouncing to  his  people  that  Jesus  of  Nazareth,  and  none 
other,  is  the  Messiah  promised  them  (5).  But  when  they 
wilfully  and  stubbornly  rejected  the  divine  call  to  re- 
pentance and  faith  in  Christ  and  even  blasphemed  the 
holy  Word  of  God,  he  gave  them  to  understand  that 
hereby  they  had  severed  all  connection  with  the  messen- 
gers of  God  and  the  grace  offered  through  them,  and  told 
them  that  no  one  but  themselves  would  have  to  bear  the 
responsibility  for  the  eternal  perdition  that  awaited  them  ; 
he,  having  done  all  that  in  obedience  to  the  instruction 
of  Christ  he  could  do,  would  now  leave  them  to  their 
self-chosen  fate,  and  preach  the  Gospel  rejected  by  them 
to  the  Gentiles  (6),  Hence,  leaving  the  synagogue,  he 
made  the  seat  of  his  activity  the  house  of  a  proselyte  of 
the  gate,  by  the  name  of  Titus  Justus,  who  lived  in  the 
immediate  neighborhood  (7).  This  resolute  action  of 
Paul  made  such  an  impression  upon  the  chief  officer  of 
the   synagogue,  Crispus,  that  together  with    his   whole 


252  THE  ACTS.  [XVIII.  8-17. 

family  he  joined  the  Christians,  as  did  also  many 
other  inhabitants  of  the  city,  hearing  and  believing  the 
Word  of  God  and  being  baptized  (8).  And  Christ  Him- 
self in  a  vision  at  night  encouraged  His  faithful  servant 
to  continue  his  preaching  without  any  fear  (9),  since  He, 
the  Almighty  Head  of  His  Church,  Himself  would  be 
with  him,  protecting  him  against  every  hostile  attempt ; 
and  this  because  even  in  this  most  wicked  place  there 
were  many  that  would  suffer  the  grace  of  God  to  work 
repentance  and  faith  in  their  hearts  (10).  And  thus 
Paul  continued  his  blessed  work  in  safety  for  a  year  and 
a  half  (11).  At  that  time  Gallio,  a  brother  of  the 
renowned  Stoic  philosopher  Seneca,  himself  a  highly  cul- 
tivated scholar  and  a  liberal,  popular  man,  was  proconsul, 
or  governor,  of  the  Roman  province  Achaia.  The  Jews, 
exasperated  by  the  hitherto  undisturbed  and  highly  suc- 
cessful activity  of  Paul,  at  length  unanimously  arose 
against  him  and  brought  him  before  the  judgment-seat  of 
the  governor  (12),  charging  him  with  leading  men  astray 
to  a  worship  of  God  conflicting  with  the  divine  law  given 
them  (13).  But  Gallio,  in  his  haughty  religious  indiffer- 
ence, did  not  even  wait  for  Paul's  defence.  He  told  the 
Jews  that  he  would  consider  himself  in  equity  bound 
patiently  to  hear  them,  if  what  they  had  to  say  against 
this  man  were  of  the  nature  of  an  evil  deed  or  a  wicked 
piece  of  knavery  (14);  but  since  it  was  only  the  ques- 
tions whether  certain  teachings  were  correct,  whether 
Jesus  was  rightly  called  the  Messiah  and  the  Son  of  God, 
whether  the  Jewish  law  was  still  binding,  and  the  like, 
he  would  have  nothing  to  do  with  the  whole  matter,  and 
they  should  settle  it  amongst  themselves  as  best  they 
could  (15).  And  when  they  were  not  satisfied  with  this 
response,  they  were  even  compelled  to  leave  the  judg- 
ment-seat (16).     This  encouraged  the  heathen  populace 


XVIII.  I,  2.]  PAUL  AT  CORINTH.  253 

to  wreak  their  displeasure  on  the  despised  fanatical 
Jews  by  beating  their  leader  Sosthenes,  the  successor  or 
former  colleague  of  Titius  Justus,  without  any  interfer- 
ence on  the  part  of  the  governor  who,  in  his  aversion  to 
all  religious  controversy  and  persecution,  naturally  sided 
with  Paul  (17). 

Ver.  I.  Corinth.  "  The  Corinth  which  was  so  intimately 
connected  with  the  life  and  work  of  Paul  was  a  new  city, 
comparatively  speaking.  The  old  city  of  the  same  name, 
so  renowned  in  Grecian  story,  had  been  completely 
destroyed  by  the  Roman  Mummius,  and  for  a  hundred 
years  the  capital  of  the  '  Achaean  League '  was  left  a 
heap  of  ruins.  Its  destruction  was,  indeed,  so  complete 
that  it  passed  into  a  proverb.  Some  eighty-seven  years 
before  Paul's  visit,  Julius  Caesar  rebuilt  the  fallen  city 
and  made  it  a  '  Colonia' ;  and  at  this  period  it  was  a  city 
of  the  second  rank  in  the  empire.  The  growth  of  the 
new  city  was  strangely  rapid  ;  it  soon  surpassed  its  for- 
mer opulence  and  splendor;  it  became  a  vast  commercial 
centre,  and  was  frequented  by  strangers  from  all  parts. 
To  a  city  so  peopled,  and  possessing  so  great  a  trade,  it 
can  easily  be  believed  that  so  many  Jews  were  attracted. 
The  laxity  of  the  morals  of  Corinth  has  been  frequently 
commented  upon  ;  writers  tell  us  that  there  was,  in  this 
great  and  wicked  city,  one  temple  dedicated  to  Venus 
Pandemos,  to  which  a  thousand  courtesans  were 
attached."  {Popular  Counnentary}j  At  Paul's  time  the 
city  numbered  about  200,000  inhabitants.  Its  destruc- 
tion had  taken  place  146  B.  C. — Ver  2.  Claudius.  Was 
emperor  A.  D.  41-54.  In  the  latter  years  of  his  rule  he 
issued  a  decree  banishing  for  a  time  all  the  numerous 
Jews  from  Rome,  because,  as  the  Roman  historian  Sue- 
tonius tells  us,  they  were  constantly  creating  disturbances 
at  the  instigation  of  a  certain   Chrestos.     Whether  this 


254  THE  ACTS.  [xviil.  2,3. 

means  that  a  man  of  that  name,  not  uncommon  among 
Greeks  and  Romans,  was  living  then  who  led  the  tumul- 
tuous Jews,  or  that  a  quarrel  among  the  Jews  concerning 
Jesus  Christ,  or  the  Messiah  in  general,  was  the  cause, 
we  have  no  means  of  deciding.  The  former  assumption 
would  seem  preferable,  if  heathens  had  not  been  so  apt 
to  misunderstand  and  misinterpret  Jewish  expressions 
and  motives  in  religious  matters — an  experience  that 
Christians  also  have  always  made  with  unbelievers  under- 
taking to  judge  their  doctrine  and  position.  The  fact 
that  Aquila  is  here  simply  called  a  Jew,  not  a  Jewish 
disciple,  or  the  like,  seems  to  indicate  that  so  far  he  was 
not  a  baptized  Christian,  though  perhaps  not  hostile  to 
Christianity  ;  but  then  we  would  expect  to  read  that  he 
and  his  wife  were  by  Paul  brought  to  faith  in  Christ  and 
baptism. — Ver.  3.  Tentmakers.  Others  take  the  word 
in  the  original  to  mean  tent-cloth  weavers.  Every  Jew- 
ish boy  at  that  time  was  taught  a  trade,  not  excepting 
those  that  were  intended  for  the  life  of  a  rabbi,  or 
teacher,  so  as  to  make  them  independent  of  the  good  or 
ill  will  of  their  hearers.  "  Since  the  captivity,  and  the 
terrible  misfortunes  of  the  chosen  people,  the  vicissi- 
tudes of  life  had  taught  the  rabbis  the  stern  necessity 
which  existed  for  every  Jewish  boy  to  be  able  at  least  to 
earn  his  daily  bread  in  the  foreign  cities  where  the 
chances  of  war  or  persecution  might  transport  him.  We 
read  in  the  Talmud,  '  What  is  commanded  of  a  father 
towards  his  sons?  To  circumcise  him,  to  teach  him  the 
law,  to  teach  him  a  trade.'  Rabbi  Judah  saith  :  '  He 
that  teacheth  not  his  son  a  trade,  teacheth  him  to  be  a 
thief.'  Rabban  Gamaliel  saith :  *  He  that  has  a  trade  in 
his  hand,  to  what  is  he  like  ?  He  is  like  a  vineyard  that 
is  fenced.'  Tentmaking  was  a  common  occupation  in 
Paul's  native    Cilicia.     These    tents  were    made  of  the 


XVIII.  3-S.]  PAUL  AT  CORINTH.  255 

rough  hair  of  the  goats  which  abounded  in  the  Cilician 
hill  country.  It  was  a  well-known  trade  in  the  markets 
of  the  Levant.  This  tent-cloth  was  generally  known  as 
'  Cilicium.'  We  read  of  it,  this  hair-cloth,  in  medi£eval 
works  on  penitential  discipline.  The  word  Cilicium  is 
still  retained  in  French,  Spanish  and  Italian."  {Popular 
Conunentary.) — Ver.4.  Reasoned.  Conversed,  discoursed, 
argued.  (Comp.  xvii.  2.)  Persuaded.  The  result  of 
the  reasoning.  Greeks.  Proselytes  of  the  gate,  since 
they  are  to  be  supposed  having  been  present  in  the  syna- 
gogue. (Comp.  viii.  27.) — Ver.  5.  5ilas  and  Timothy. 
Comp.  xvii.  14  sq.  Constrained.  Held,  closely  occu- 
pied with. — Ver.  6.  Opposed  themselves.  Resisted. 
Blasphemed.  Spoke  reproachfully,  reviled,  viz.  with 
reference  to  the  apostles  and  their  preaching.  Shook  out 
his  raiment.  Comp.  xiii.  51.  Raiment,  Garments. 
Blood.  The  responsibility  and  punishment  for  blood- 
shed or  destruction.  (Comp.  Matt,  xxiii.  35  ;  xxvii.  24.) 
Heads.  Persons  ;  the  punishment  will  come  from  above. 
(Comp.  Rom.  i.  18.)  I  am  clean.  Not  defiled  by  this 
blood,  not  responsible  for  it.  (Comp.  xx.  26 ; — Matt.  vii. 
6.) — Ver.  7.  Titus.  The  genuine  reading  seems  to  be 
Titiiis.  One  that  worshipped  God.  Comp.  xiii.  50. 
Nothing  else  is  known  of  this  proselyte,  though 
some  suppose  that  Titus,  the  disciple  and  assistant 
of  Paul  (Gal.  ii.  i  ;  Tit.  i.  4),  of  whom  nothing  is 
recorded  in  the  Acts,  is  meant  here.  Whose  house 
joined  hard  to  the  synagogue.       This  shows  the  courage 

and  determination  of  Paul  in  carrying  out   his  of^ce. 

Ver.  8.  Crispus.  One  of  the  few  whom  Paul  himself 
baptized  (i  Cor.  i.  14;  comp.  Acts  x.  48).  With  all  his 
house.  Comp.  xvi.  15,32-34.  Many  of  the  Corinthians, 
No  doubt  both  Jews  and  Gentiles,  the  house  of  the  pro- 
selyte being  open  to  both.    Hearing  believed.    The  only 


256  THE  ACTS.  [xviii.  8-13. 

way  to  faith  for  an  adult  is  hearing  the  Gospel ;  that  is  a 
condition  that  every  one  must,  and  can,  comply  with. 
(Comp.  Rom.  x.  17.)— Ver.  9.  By  a  vision.  Comp.  xvi. 
9;  ix.  10.  Speak,  and  hold  not  thy  peace.  Solemn  and 
emphatic.  Hold  not  thy  peace.  Be  not  silent,  viz.  in 
any  special  case  where  there  might  be  a  temptation  to  do 
so  (Aorist) ;  whilst  speak  (Present)  denotes  the  continuity 
of  the  teaching  and  preaching.— Ver.  10.  I.  Emphatic. 
(Comp.  Matt,  xxviii.  18  sqq.)  Set  on  thee.  Attack  thee, 
make  an  assault  upon  thee.  For  I  have,  etc.  Therefore 
will  1  protect  thee.  Much  people.  Comp.  John  x.  16; 
xi.  52;  Acts  xiii.  48. — Ver.  ii.  He  dwelt.  Lit.  lie  sat, 
denoting  perhaps  undisturbed  activity.  A  year  and  six 
months.  The  question  is,  whether  this  includes  the  time 
of  the  events  mentioned  in  vers.  1-6  and  vers.  12-18,  or  only 
vers.  7-11.  Some  refer  this  statement  to  the  whole  time 
(1-18);  others,  to  the  time  of  vers,  i-ii  ;  others,  to  that 
of  vers.  7-18.  If  the  expression.  He  dwelt,  has  the  mean- 
ing stated,  only  vers.  7-1 1  would  seem  to  be  included,  since 
before  and  after  Paul  could  not  quietly  do  his  work ;  and 
we  are  inclined  to  accept  this  interpretation,  as  the  con- 
nection and  wording  of  ver.  11,  and  also  ver.  18,  evidently 
favor  it.  During  this  time  Paul  wrote  his  first  Epistles, 
viz.  those  to  the  Thessalonians,  the  second  not  long  after 
the  first,  A.  D.  52-54.  (Comp.  Acts  xviii.  5  and  i  Thess. 
i.  I  ;  iii.  6;  ii.  17;  2  Thess.  i.  i  ;  ii.  15.) — Ver.  12.  Achaia. 
The  name  of  the  Roman  province  embracing  Greece 
proper,  the  Peloponnesus  included.  Qallio  was  proconsul 
A.  D.  53  and  54.  His  being  the  brother  of  Seneca  no 
doubt  gave  rise  to  the  legend  that  the  latter  had  corre- 
sponded with  Paul  and  become  a  Christian. — Ver.  13. 
The  law.  Namely,  that  of  the  Jews  (comp.  15)  to  whom 
the  Roman  government  had  accorded  the  free  exercise 
of  their  religion,  which  they  now  wanted  to  have  pro- 


XVIII.  I3-I7-]  PAUL  AT  CORINTH.  257 

tected  against  what  they  claimed  to  be  errors  and  heresies. 
— Ver.  14.  Reason  would  that,  etc.  Lit.  according  to 
reason  I  zuonld,  or  should,  etc.  i.  e.  it  would  simply  be 
right  and  just  that  I,  etc.  Bear  with  you.  Gallio  was 
no  friend  of  the  Jews  and  their  ways,  and  consequently 
had  to  exercise  self-restraint  and  patience  to  hear  their 
complaints. — Ver.  15.  But  if  they  are.  As  your  charges 
show  them  to  be.  Words,  Doctrine.  Names.  Comp. 
5.  Judge.  Emphatic;  these  questions  it  was  not  his 
office  to  decide.  Though  Gallio's  motive  was  mainly 
religious  indifference,  his  action  was  right  and  a  model 
that  should  be  imitated  by  every  secular  government  : 
matters  that  merely  pertain  to  man's  relation  to  God  and 
religion  the  state  ought  not  to  meddle  with.  (Comp. 
Matt.  xxii.  21.)  I  am  not  minded.  Do  not  want  or 
wish. — Ver.  16.  Drave.  An  archaic  form  for  drove. — 
Ver.  17.  Sosthenes.  Some  suppose  that  he  afterwards 
became  a  Christian  and  assistant  of  Paul,  and  is  identical 
with  the  person  of  that  name  mentioned  i  Cor.  i.  i, 
though  that  name  was  of  frequent  occurrence.  None  of 
these  things.  Nothing  that  occurred  there,  the  noise, 
the  beating,  etc. 

(B.)  The  Conclusion  of  Paul's  Second  Missionary 
Tour  and  the  Beginning  of  the  Third. 

18-23.  And  Paul,  having  tarried  after  this  yet  many  days,  took  his  leave 
of  the  brethren,  and  sailed  thence  for  Syria,  and  with  him  Priscilla  and 
Aquila;  having  shorn  his  head  in  Cenchreas  :  for  he  had  a  vow.  And  they 
came  to  Ephesus,  and  he  left  them  there :  but  he  himself  entered  into  the 
synagogue,  and  reasoned  with  the  Jews.  And  when  they  asked  him  to 
abide  a  longer  time,  he  consented  not ;  but  taking  his  leave  of  them,  and 
saying,  I  will  return  again  unto  you,  if  God  will,  he  set  sail  from  Ephesus. 
And  when  he  had  landed  at  Caesarea,  he  went  up  and  saluted  the  church, 
and  went  down  to  Antioch.  And  having  spent  some  time  there,  he  departed, 
and  went  through  the  region  of  Galatia  and  Phrygia  in  order,  stablishing 
all  the  disciples. 
17 


258  THE  ACTS.  [xviii.  18-23. 

In  consequence  of  the  governor's  indirect  protection 
Paul  for  a  good  many  days  continued  his  work  at  Corinth, 
and  then,  having  laid  the  foundation  of  one  of  the  most 
prosperous  churches,  went  back  to  Syria,  the  province  to 
which  Palestine  formed  a  sort  of  an  appendage,  accom- 
panied by  his  friends  and  co-workers  Priscilla  and  Aquila. 
But  before  he  left  the  scene  of  his  last  activity,  he 
concluded  a  private  vow  by  having  his  head  shorn  at 
Cenchreae,  the  eastern  harbor  of  Corinth,  where  a  Chris- 
tian church  existed  at  an  early  date  (18;  comp.  Rom. 
xvi.  i).  He  stopped  for  some  time  at  Ephesus  in  Asia 
Minor,  where  he  left  his  friends,  no  doubt  to  do  pioneer 
work  in  the  cause  of  Christianity,  he  himself  setting  them 
an  example  by  immediately  preaching  the  Gospel  to  the 
members  of  his  own  people  at  their  sabbatical  meetings 
(iqV  But  when  these  asked  him  to  stay  longer,  he,  glad- 
dened as  his  heart  must  have  been  at  this  favorable  recep- 
tion of  the  Gospel,  could  not  consent,  feeling  it  his  duty 
to  return  as  soon  as  possible  to  Jerusalem  ;  but  he  pro- 
mised them,  God  willing,  to  see  them  again  on  his  return 
(20  sq.).  From  Ephesus  he  went  to  Caesarea,  the  most 
convenient  harbor  for  those  that  wanted  to  go  to  Jeru- 
salem, and  then  up  to  this  city,  the  seat  of  the  mother 
congregation  of  Christianity.  He  greeted  the  brethren, 
especially  the  apostles  living  there,  but  stayed  only  a 
short  time,  going  from  there  to  Antioch,  the  starting- 
point  of  his  journeys  (22).  Remaining  here  for  some 
time,  he  went  out  upon  his  third  missionary  tour 
(A.  D.  56-59),  passing,  as  was  natural,  first  through  the 
churches,  one  after  the  other,  situated  in  the  eastern  part 
of  Asia  Minor,  and  strengthening  them  in  their  most 
holy  faith  by  relating  his  encouraging  experiences  as 
well  as  by  further  instruction,  admonition,  and  consola- 
tion (23). 


XVIII.  i8,  ig.]      PAUrS  SECOND  TOUR  CONCLUDED.  259 

Ver.  18.  Priscilla  and  Aquila.  The  former  seems  to 
have  been  the  most  zealous  and  energetic,  and  perhaps 
also  the  most  gifted  and  learned,  as  in  most  passages  she 
is  mentioned  first.  (Comp.  26;  Rom.  xvi.  3  ;  2.  Tim.  iv. 
19; — xviii.  2  ;  i.  Cor.  xvi.  19.)  Having  shorn  his  head. 
In  accordance  with  the  customs  of  the  Jews  (Num.  vi. 
I  sqq.)  Paul  had  taken  upon  himself  a  vow,  perhaps  as  an 
expression  of  his  gratitude  for  the  protection  and  blessing 
God  had  vouchsafed  unto  him  during  his  stay  at  Corinth. 
It  was  only  natural  for  the  Jewish  Christians  to  live  in 
accordance  with  the  customs  of  their  people  as  far  as 
they  were  not  in  conflict  with  the  Gospel,  at  least  as  long 
as  the  temple  and  the  Jewish  polity  existed  ;  and  this 
even  aside  from  peculiar  circumstances  that  may  have 
moved  Paul  to  act  as  he  did.  (Comp.  xvi.  3  ;  xxi.  20  sqq.) 
Some  commentators,  however,  construe  this  clause, 
havijig  sJiorii,  etc.,  with  Aquila,  and  regard  that  as  the 
reason  why  Aquila  here  is  mentioned  after  Priscilla,  but 
cannot  give  a  satisfactory  reason  for  the  same  order 
in  ver.  26.  Grammatically,  doubtless,  Aquila  having 
shorn,  etc.,  can  belong  together  ;  yea,  it  is  even  the 
most  natural  and  obvious  construction.  Yet  we  fail 
to  see  any  reason  for  making  such  a  statement  concern- 
ing an  entirely  secondary  personage,  whilst,  if  referring 
to  Paul,  the  subject  of  the  whole  verse,  it  adds  something 
to  the  picture  of  him  who,  though  the  apostle  of  the 
Gentiles,  was  as  loyal  to  his  own  people  and  their  customs 
as  loyaltyto  Christ  and  His  Gospel  would  permit. — Ver.  19. 
Ephesus.  "The  most  important  commercial  city  of  Asia 
Minor.  It  was  situated  on  a  fertile  plain,  through  which 
ran  the  river  Cayster,  just  before  it  empties  into  the  sea, 
with  mountains  on  three  sides,  and  the  Icarian  Sea  on  the 
west.  .  .  .  Ephesus  was  visited  by  Paul  on  his  second 
missionary  tour  (Acts  xviii.  19-21),  and  the  Church  here 


26o  THE  ACTS.  [XVIII.  19. 

was  distinguished  by  ha\dng  the  great  apostle  '  for  its 
founder,  St.  John  for  its  counselor,  and  Timothy  for  its 
bishop.'  It  was  here  that  Apollo  was  instructed  by 
Aquila  and  Priscilla,  and  St.  John  spent  his  last  years, 
and  probably  wrote  his  Gospel  and  Epistles.  On  his 
second  visit  Paul  dwelt  in  Ephesus  from  two  to  three 
years  (Acts  xix.),  and  preached  with  great  success.  The 
third  cecumenical  council,  which  defined  the  doctrines  of 
the  Church  against  Nestorius,  met  at  Ephesus  (A.  D.  431). 
The  site  of  the  once  populous  and  magnificent  city  is 
now  occupied  by  a  squalid  Turkish  village.  In  apostolic 
times  the  most  remarkable  building  in  Ephesus  was  the 
temple  of  Diana,  one  of  the  Seven  Wonders  of  the  World. 
It  was  built  of  the  purest  marble,  and  was  425  feet  in 
length  and  220  feet  in  breadth.  The  roof  was  supported 
by  127  marble  columns  60  feet  high.  This  magnificent 
structure  was  destroyed  by  the  Goths  when  they  ravaged 
the  city,  262  A.  D.,  and  it  was  not  until  1869  that  its  re- 
mains were  brought  to  light  by  Mr.  J.  T.  Wood,  who 
spent  eleven  years,  from  1862  to  1874,  in  exploring  the 
site  of  the  ancient  city."  {Concise  Cyclopedia^  He  left 
them  there.  They  seem  to  have  made  their  home  here 
for  some  time  (comp.  i  Cor.  xvi.  19)  ;  afterwards,  how- 
ever, we  find  them  at  Rome  (comp.  Rom.  xvi.  3)  ;  then 
again  near  Timothy,  in  or  about  Ephesus  (2  Tim.  vi.  19). 
"  The  use  of  opportunities  is  one  great  lesson  from  their 
history.  Paul  probably  availed  himself  of  his  intercourse 
in  their  common  trade  to  bring  the  Gospel  home  to  the 
Jew  Aquila,  he  to  his  wife  ;  she  and  he  together,  as  true 
yoke-fellows  in  the  Lord,  to  all  within  their  reach  :  to 
Apollos,  who  became  the  mighty  champion  of  Christian- 
ity, convincing  the  Jews  from  the  Scriptures  at  Corinth 
(Acts  xviii.  24  sqq.) ;  setting  up  '  a  church  in  their  house  * 
wherever  they  were:  in  Ephesus  ;  then  at  Rome,  risking 


XVIII.  19-23-]      PAUVS  SECOND   TOUR  CONCLUDED.  261 

their  lives  for  Paul,  and  earning  the  thanks  of  '  all  the 
churches  of  the  Gentiles.'  "  (FauSSET,  Bible  Cyclopedia}^ 
Reasoned.  Comp.  xvii.  2. — Ver.  21.  Saying.  Some 
manuscripts  add  here  what  is  also  found  in  the  Author- 
ized Version,  I  must  by  all  means  keep  this  feast  that  comet  h 
in  Jerusalem.  The  feast  that  comet h  may  mean  the  Pass- 
over, the  main  festival  of  the  Jews  ;  some,  however,  think 
of  Pentecost  (A.  D.  55).  These  words  may  have  been 
first  written  in  the  margin  as  a  probable  guess  at  the 
cause  of  Paul's  hurry,  and  then  by  the  mistake  of  a 
copyist  incorporated  in  the  text  itself.  I  will  return,  etc. 
Comp.  xix.  I. — Ver.  22.  Cassarea.  Comp.  viii.  40.  He 
went  up-  Some  understand  this  as  meaning  Caesarea, 
this  city  itself,  or  the  meeting-place  of  the  congregation, 
having  occupied  a  higher  situation  than  the  coast  where 
Paul  had  landed  ;  and  it  cannot  be  denied  that  gram- 
matically this  is  the  obvious  interpretation,  especially  if 
the  words  mentioned  in  the  note  to  the  preceding  verse 
are  not  genuine,  but  only  a  gloss  that  by  mistake  has 
crept  into  the  text.  But  the  words,  he  ivent  tip,  seem  to 
be  entirely  superfluous  if  they  refer  to  Caesarea,  especially 
in  such  a  succinct  narrative  as  we  have  here,  and  the 
following  words,  and  went  doivn  to  Antioch,  are  more 
suitable  when  Jerusalem  is  the  place  from  which  he  zvent 
dozen,  its  location  being  much  higher  than  that  of 
Antioch,  whilst  this  is  not  the  case  with  Csesarea.  (Comp. 
John  ii.  13  ;  vii.  8.)  This  journey  to  Jerusalem,  Paul's 
fourth  after  his  conversion,  if  it  really  took  place,  is  not 
mentioned  Gal.  ii.  ;  but  this  can  be  explained  by  the 
brevity  of  this  visit,  which  in  itself  would  have  prevented 
Paul's  receiving  instruction  from  the  other  apostles  as  to 
the  Gospel  that  he  was  to  preach  (comp.  Gal.  i.  1 1  sqq.), 
and  hence  needed  no  mention  there.  Antioch,  Comp. 
xi.  20. — Ver.  2^.    Qalatia  and  Phrygia.     Comp.  xvi.  6. 


262  THE  ACTS.  [xviii,  23. 

Paul  appears  to  have  taken  the  opposite  course  from  the 
one  taken  in  his  second  missionary  tour,  first  going  north- 
west to  the  congregations  in  Galatia  and  from  there 
southwest  to  Phrygia  and  Ephesus ;  and  this  would  seem 
entirely  natural,  if  he  intended  to  go  to  Ephesus  after 
visiting  the  congregations  founded  by  him  before.  Some, 
however,  regard  Galatia  as  taken  in  the  wider  sense,  as 
the  name  of  the  Roman  province  that  included  also 
Pisidia,  Isauria,  Lycaonia,  and  some  districts  of  Phrygia, 
so  that  the  cities  of  Iconium,  Lystra,  and  Derbe  (comp. 
xiv.  I  sqq.)  would  be  included.  But  we  see  from  xiv.  ii 
that  Luke  looks  upon  these  cities  as  belonging  to 
Lycaonia;  and  he  mentions  Galatia  only  after  Paul  has 
gone  from  those  cities  through  Phrygia,  hence  regards 
Galatia  as  a  country  separated  from  those  cities  by  Phrygia 
(xvi.  1-6).  Consequently  the  Acts  use  Galatia  in  the 
stricter,  customary,  not  in  the  political  sense  recently 
introduced  by  the  Romans,  and  this  is  also  the  rule  with 
the  profane  writers  of  that  time. 

(C.)  Apollos  at  Ephesus  and  Corinth. 

24-28.  Now  a  certain  Jew  named  Apollos,  an  Alexandrian  by  race,  a 
learned  man,  came  to  Ephesus  ;  and  he  was  mighty  in  the  scriptures.  This 
man  had  been  instructed  in  the  way  of  the  Lord ;  and  being  fervent  in 
spirit,  he  spalce  and  taught  carefully  the  things  concerning  Jesus,  knowing 
only  the  baptism  of  John  :  and  he  began  to  speak  boldly  in  the  synagogue. 
But  when  Priscilla  and  Aquila  heard  him,  they  took  him  unto  them,  and 
expounded  unto  him  the  way  of  God  more  carefully.  And  when  he  was 
minded  to  pass  over  into  Achaia,  the  brethren  encouraged  him,  and  wrote  to 
the  disciples  to  receive  him  :  and  when  he  was  come,  he  helped  them  much 
which  had  believed  through  grace :  for  he  powerfully  confuted  the  Jews, 
and  that  ^vHnXx'd^.,  shewing  by  the  scriptures  that  Jesus  was  the  Christ. 

During  the  stay  of  Priscilla  and  Aquila  at  Ephesus  and 
before  Paul's  return  to  that  place  a  certain  Jew,  Apollos, 
a  native  of  Alexandria  in  Egypt,  came  there.     He  was  a 


XVIII.  24-28.]        APOLLOS  AT  EPHESUS  AND  CORINTH.      263 

man  that  in  an  unusual  measure  possessed  the  gift  of 
eloquence  and  at  the  same  time  had  a  good  and  ready 
knowledge  of  the  Old  Testament  Scriptures  (24).  He 
had  already  been  instructed  in  the  Gospel  revelation  of 
the  only  true  way  to  happiness  and  salvation,  and  having 
a  burning  zeal  to  spread  the  glad  tidings,  he,  to  the  best 
of  his  ability,  spoke  privately  and  publicly  of  what  he 
knew  concerning  Jesus  of  Nazareth,  though  at  that  time 
he  was  acquainted  with  the  teaching  and  baptism  of 
John  only  (25).  When  in  his  zeal  he  began  to  speak 
frankly  of  his  faith  to  the  members  of  his  people,  Pris- 
cilla  and  Aquila,  perceiving  immediately  that  he  was  still 
lacking  in  knowledge,  entered  upon  a  friendly  intercourse 
with  him  and  imparted  to  him  a  more  accurate  concep- 
tion of  saving  truth  (26).  And  when  he  expressed  the 
desire  to  cross  over  to  Greece,  the  brethren  in  the  faith 
encouraged  him  in  this,  knowing  that  he  would  find  a 
most  promising  field  of  labor  there,  and  gave  him  a  letter 
of  recommendation.  And  Apollos  soon  showed  himself 
worthy  of  this ;  for  by  the  grace  of  God  he  became  of 
great  use  to  the  Church  at  Corinth  (27),  in  public  debate 
powerfully  confuting  the  Jewish  objections  to  the  Gospel, 
proving  by  means  of  the  Old  Testament  Scriptures  that 
in  Jesus   of  Nazareth   the  promised  Messiah  had  truly 

appeared  (28). 

Ver.  24.  Apollos.  Abbreviated  form  of  Apollonios. 
(Comp.  I  Cor.  i.  12;  iii.  5  sq. ;  iv.  6.)  An  Alexandrian. 
"Alexandria  was  founded  by  Alexander  the  Great, 
332  B.  C.  Next  to  Rome  and  Antioch,  it  was  the  most 
magnificent  city  of  antiquity,  as  well  as  the  chief  seat  of 
Grecian  learning  and  hterature.  Large  numbers  of  Jews 
made  it  their  home.  At  the  opening  of  the  present 
century-it  had  fallen  into  decay,  and  was  but  a  small  vil- 
lage ;  but  it  has  regained  its  former  prosperity  and  now 


264  THE  ACTS.  [xviii.  24-27. 

has  a  population  of  over  200,000.  Alexandria  was  the  seat 
of  the  famous  catechetical  school,  which  tradition  says  was 
established  by  St.  Mark  the  Evangelist.  Panta^nus  was 
the  first  teacher  of  the  school  of  whom  we  know  with 
certainty.  He  was  succeeded  by  Clement,  whose  successor 
was  Origen."  {Concise  Cyclopedia^  A  learned  man. 
Better,  an  eloquent  man.  (Comp.  28.)  His  learning  is 
expressed  in  the  last  clause  of  this  verse,  mighty  in  the 
Scriptures.  Also  passages  in  Corinthians  that  refer  to 
him  as  by  some  opposed  to  Paul  indicate  that  his  special 
gift  was  eloquence.  (Comp.  i  Cor.  ii.  1-4;  2  Cor.  x.  10.) 
— Ver.  25.  The  way  of  the  Lord.  The  way  of  salvation 
as  revealed  and  prepared  by  Christ.  (Comp.  ix.  2.) 
Fervent  in  Spirit.  His  heart  was  burning  with  zeal. 
(Comp.  Rom.  xii.  1 1 .)  Knowing  only  the  baptism  of  John. 
(Comp.  xix.  I  sq.)  It  would  seem  that  Apollos  had  been 
taught  and  baptized  by  a  disciple  of  John  the  Baptist 
who  had  not  been  in  connection  with  the  disciples  of 
Christ,  either  not  at  all  or  at  least  not  after  Christ's  resur- 
rection and  ascension.  So  he  had  no  knowledge  of  the 
institution  of  baptism  in  the  form  and  manner  prescribed 
by  Christ  nor  of  the  fuller  revelation  of  Christ  especially 
through  His  death,  resurrection,  ascension,  and  pouring 
out  of  the  Holy  Ghost.  But  what  he  knew  of  Jesus  of 
Nazareth,  as  it  had  been  taught  by  John  to  his  disciples 
and  by  them  again  to  others,  this  he  fully  and  even 
enthusiastically  believed  and  communicated  to  others. 
He  does  not  seem  to  have  been  baptized  again — also  a 
proof  that  the  baptism  of  John  was  essentially  the  same 
as  the  baptism  instituted  by  Christ.  (Comp.  i.  5  ;  xix. 
4  sq.) — Ver.  26.  The  way  of  God.  The  same  as  the  way 
of  the  Lord  {2^),  viz.  the  way  of  salvation  that  the  Triune 
God  has  prepared  and  revealed  unto  men. — Ver.  27.  Was 
minded.     Wished,  desired.     Achaia,     Comp.  12.     Wrote 


xviii.  27,  28.]       AFOLLOS  A  T  EPHESUS  AND  CORINTH.       265 

to  the  disciples.  The  first  instance  of  this  afterwards  so 
frequent  means  of  ensuring  and  protecting  Christian  hos- 
pitahty.  (Comp.  2  Cor.  iii.  i.)  Some  translate  here  as 
follows,  The  brethren  zvrote  encouragingly  to  the  disciples, 
viz.  encouraging  the  latter  to  receive  Apollos  though  as 
yet  a  perfect  stranger  to  them.  Both  translations  give 
a  fitting  sense ;  but  the  former,  i.  e.  the  one  in  the 
Revised  Version,  seems  to  us  to  be  more  in  conformity 
with  the  order  of  words  in  the  original  and  also  the  tense 
of  the  verb  translated  encouraged,  the  literal  translation 
being,  having  encouraged,  the  brethren  zorote  to  the  disciples 
to  receive  him,  and  not,  the  brethren  lurote  to  the  disciples, 
encouraging  to  receive  him.  Through  grace.  Can  be  con- 
strued with  either  helped,  or  believed;  the  latter  con- 
struction is  favored  by  the  position  of  the  words,  the 
former  by  the  general  sense  and  the  context.— Ver.  28. 
Publicly.  According  to  its  position  can  be  connected 
with  confuted  as  well  as  with  shevuing ;  the  former  con- 
nection seems  preferable. 


THE  THIRD   MISSIONARY  TOUR  OF   PAUL— 
A.  D.  56-59  (Chs.  XIX.— XXI,  16). 


CHAPTER  XIX. 

Paul  at  Ephesus. 

(A.)   TJic  Disciples  of  John  at  Ephesus. 

1-7.  And  it  came  to  pass,  that,  while  ApoUos  was  at  Corinth,  Paul 
having  passed  through  the  upper  country  came  to  Ephesus,  and  found 
certain  disciples  :  and  he  said  unto  them,  Did  ye  receive  the  Holy  Ghost 
when  ye  believed  ?  And  they  said  unto  him,  Nay,  we  did  not  so  much  as 
hear  whether  the  Holy  Ghost  was  given.  And  he  said.  Into  what  then  were 
ye  baptized  ?  And  they  said.  Into  John's  baptism.  And  Paul  said,  John 
baptized  with  the  baptism  of  repentance,  saying  unto  the  people,  that  they 
should  believe  on  him  which  should  come  after  him,  that  is,  on  Jesus.  And 
when  they  heard  this  they  were  baptized  into  the  name  of  the  Lord  Jesus. 
And  when  Paul  had  laid  his  hands  upon  them,  the  Holy  Ghost  came  on 
them  :  and  they  spake  with  tongues,  and  prophesied.  And  they  were  in  all 
about  twelve  men. 

Whilst  Apollos   was  thus   laboring  at   Corinth,   Paul, 

having  gone  through  the  inland  districts  of  Asia  Minor, 

came  to  Ephesus  and  there  met  about  a  dozen  men  that 

passed  by  the  name  of  Christians  (i),  but  whom  he  soon 

found  to  be  without  the  gifts  of  the  Holy  Spirit.    Hence 

he  put  the   question   to  them  whether  they  had  at  all 

received   such  gifts  when   they  had   come   to   believe  in 

Christ ;  and  he  received  the  answer  that  they  had   not 

even  learned  that  these  gifts,  promised  for  the  time  when 

266 


XIX.  2-6.]  PAUL  AT  EPHESUS.  267 

the  Messiah  had  appeared,  were  already  to  be  had  (2). 
And  to  the  other  question  of  Paul  what,  then,  had  been 
proposed  to  them  as  the  object  of  faith  and  confession 
when  they  were  baptized,  they  replied,  that  it  was  only 
what  John  proposed  as  such  an  object  to  those  that  were 
baptized  by  him,  namely,  the  Messiah  still  to  appear  and 
therefore  imperfectly  revealed  and  understood  (3).  Paul 
then  explained  to  them  that  John's  baptism  was  intended 
to  lead  to  repentance  and,  in  connection  with  his  preach- 
ing, to  pave  the  way  for  faith  in  the  Messiah  that  was 
already  coming;  and  that  now  He  had  come  and  revealed 
Himself  in  the  person  of  Jesus  of  Nazareth  (4).  Having 
learned  this,  those  men  immediately  asked  to  be  baptized 
as  believers  in  Jesus  as  the  promised  Lord  and  Saviour 
of  mankind  (5).  And  when  Paul  had  laid  his  hands  upon 
them,  they  also  received  the  miraculous  gifts  of  the  Holy 
Spirit,  speaking  with  tongues  and  prophesying  (6). 

Ver.  I.  The  upper  country.  The  countries  mentioned 
xviii.  23,  called  so  in  contradistinction  to  the  western 
coast  of  Asia  Minor  where  Ephesus  was  situated.  The 
name  upper  districts,  or  country,  was  customary  for  the 
eastern  parts  of  Asia  Minor,  the  coast  near  Ephesus 
being  lower.  Disciples.  Christians  in  a  wider  sense, 
regarding  themselves  as  such  and  associating  with  the 
Christians. — Ver.  2.  Did  ye  receive,  etc.  The  form  of 
the  question  in  the  original  implies  doubt  and  uncer- 
tainty. We  did  not  so  much  as  hear,  etc.  This  can 
hardly  be  understood  as  meaning  that  they  had  not 
even  heard  of  the  existence  of  the  Holy  Ghost,  seeing 
that  John  had  so  distinctly  spoken  about  Him  (e.  g. 
Mark  i.  8  ;  John  iii.  34);  but  it  must  be  understood  in 
the  light  of  John  vii.  39.  Even  those  that  simply  knew 
the  Old  Testament  Scriptures  could  not  be  in  doubt 
about  the  existence  of  the  Holy  Spirit.     (Comp.  2  Sam. 


268  THE  ACTS.  [xix.  2-4. 

xxiii.  2,  3  ;  Isa.  Ixi.  i  ;  Ixiii.  10,  11,  14.)  "  They  were  ignor- 
ant of  the  first  Christian  Pentecost  and  its  marvels.  They 
knew  nothing  of  His  miraculous  influences.  .  .  .  There 
were,  we  may  well  conceive,  followers  of  the  Baptist  in 
many  foreign  lands.  His  stirring  call  to  repentance,  his 
burning  summons  to  Israel  with  the  old  prophetic  fervor 
to  turn  again  to  their  Lord,  found  a  response  in  many  a 
world-weary  heart  far  beyond  the  desert  where  he 
preached  ;  and  as  we  have  stated  above,  this  whole  nar- 
rative, first  concerning  Apollos,  and  now  of  these  un- 
known ones,  is  introduced  to  tell  us  that  in  ways  similar 
to  the  one  here  narrated,  through  the  instrumentality  of 
believers  like  Priscilla  and  Aquila  and  Paul,  the  great 
majority  of  the  hearers  of  the  Baptist  were  brought  to 
the  full  knowledge  of  the  faith  of  Christ."  {Pop.  Conim^ 
— ^Ver.  3.  Into  John's  baptism.  With  regard  to  their 
faith  and  confession  when  they  were  baptized  their  at- 
tention was  directed  to  the  baptism  of  John  ;  their  bap- 
tism was  to  be,  in  essence  and  ef^cacy,  like  unto  that  ad- 
ministered by  John.  From  this  it  would  seem  that  they 
had  not  been  baptized  by  John  himself,  but  rather  by 
some  one  of  his  disciples  (comp.xviii.  25);  and  how  well 
these  disciples  had  understood  or  remembered  the  teach- 
ings of  John  we  have  no  means  of  knowing,  there  being 
doubtless  a  great  difference  between  different  ones  :  the 
one  that  instructed  and  baptized  Apollos  might  know 
more  than  the  one  that  baptized  these  twelve,  and  hence 
there  could  be,  and  probably  was,  a  great  difference  be- 
tween the  religious  knowledge  of  Apollos  and  that  of 
these  men. — ^Ver.  4.  Baptism  of  repentance.  Comp.  i. 
5.  If  John's  baptism  was  intended  to  bring  about  re- 
pentance unto  remission  of  sins  (Mark  i.  4),  it  must  have 
been  essentially  the  same  as  Christian  baptism  ;  for  re- 
pentance unto  remission  of  sins  cannot  be  without  faith 


XIX.  4-6.]  fOHX'S  DISCIPLES.  269 

and  the  Holy  Ghost,  and  such  a  repentance  is  exactly 
what  Christian  baptism  is  intended  to  effect  and  seal 
(Tit.  iii.  5,  6).  They  should  believe  on  him  which 
should  come  after  him.  That  being  the  difference  be- 
tween John's  baptism  and  Christ's,  the  latter  directing 
and  requiring  men  to  believe  in  the  One  that  Jiad  already 
coDic  and  finished  His  work.  The  baptism  of  John  and 
that  of  Christ's  disciples  before  His  death,  resurrection, 
and  ascension  (John  iv.  i,  2)  were  without  any  doubt 
identical,  and  of  no  other  baptism  could  Nicodemus 
understand  Jesus  to  be  speaking  (John  iii.  5)  ;  and  yet 
Jesus  says  of  it,  "  Except  a  Jiiaii  be  born  of  %vater  and  tJie 
Spirit,  he  cannot  enter  into  the  kingdom  of  God ;  "  in 
other  words,  He  identifies  it  with  the  baptism  instituted 
by  Himself.  (Comp.  Tit.  iii.  5  sq.) — Ver.  5.  They  were 
baptized.  Of  course,  by  Paul  or  his  assistants.  (Comp. 
I  Cor.  i.  14  sqq.  ;  Acts  x.  48.)  An  accurate  and  unbiased 
examination  and  interpretation  of  the  holy  record  can- 
not but  lead  to  this  understanding.  The  baptism  of 
John  was  a  baptism  founded  upon,  and  pointing  to,  the 
Messiah  that  zvas  already  coming,  and  hence,  as  a  rule, 
was  regarded  as  a  sufficient  initiation  into  the  New  Tes- 
tament kingdom  of  God,  as  in  the  case  of  the  apostles 
and  of  ApoUos  (comp.  xviii.  25)  ;  but,  being  what  it  was,  it 
could  not  preclude,  under  certain  exceptional  circumstan- 
ces, e.  g.  when  the  teaching  accompanying  it  had  been  very 
imperfect,  the  baptism  founded  upon,  and  pointing  to, 
the  Messiah  that  already  has  come  and  performed  His 
redemptive  work.  Into  the  name  of  the  Lord  Jesus. 
Comp.  ii.  38. — Ver.  6.  The  Holy  Ghost  came  on  them. 
Comp.  viii.  14  sqq.  And.  The  usual  consequence  in 
those  times.  Spake  with  tongues.  In  an  ecstatic  condi- 
tion uttered  sounds  of  rapturous  devotion  and  joy  that 
could  not  be  understood  without   special   interpretation. 


270  THE  ACTS.  [XIX.  6. 

(Comp.  I  Cor.  xii.  10;  xiv.  i  sqq.)  This  speaking  with 
tongues  cannot  be  essentially  different  from  the  spcakiiig 
zvith  other  tongues  (ii.  4,  6 ;  comp.  x.  46).  Prophesied. 
Gave  utterance  to  divine  truth  by  divine  inspiration 
(comp.  xi.  27).  And  this  they  did  for  some  time,  as  the 
tense  of  the  verbs  (Imperfect)  implies. 

(B.)  Pa2il  at  Ephcsiis. 

8-41.  And  he  entered  into  tlie  synagogue,  and  spake  boldly  for  the 
space  of  three  months,  reasoning  and  persuading  as  to  the  things  concern- 
ing the  kingdom  of  God.  But  when  some  were  hardened  and  disobedient, 
speaking  evil  of  the  Way  before  the  multitude,  he  departed  from  them,  and 
separated  the  disciples,  reasoning  daily  in  the  school  of  Tyrannus.  And 
this  continued  for  the  space  of  two  years  ;  so  that  all  they  which  dwelt  in 
Asia  heard  the  word  of  the  Lord,  both  Jews  and  Greeks.  And  God  wrought 
special  miracles  by  the  hands  of  Paul:  insomuch  that  unto  the  sick  were 
carried  away  from  his  body  handkerchiefs  or  aprons,  and  the  diseases  de- 
parted from  them,  and  the  evil  spirits  went  out.  But  certain  also  of  the 
strolling  Jews,  exorcists,  took  upon  them  to  name  over  them  which  had  the 
evil  spirits  the  name  of  the  Lord  Jesus,  saying,  I  adjure  you  by  Jesus  whom 
Paul  preacheth.  And  there  were  seven  sons  of  one  Sceva,  a  Jew,  a  chief 
priest,  which  did  this.  And  the  evil  spirit  answered  and  said  unto  them, 
Jesus  I  know,  and  Paul  I  know;  but  who  are  ye  }  And  the  man  in  whom 
the  evil  spirit  was  leaped  on  them,  and  mastered  both  of  them,  and  prevailed 
against  them,  so  that  they  fled  out  of  that  house  naked  and  wounded.  And 
this  became  known  to  all,  both  Jews  and  Greeks,  that  dwelt  at  Ephesus  ; 
and  fear  fell  upon  them  all,  and  the  name  of  the  Lord  Jesus  was  magnified. 
Many  also  of  them  that  had  believed  came,  confessing,  and  declaring  their 
deeds.  And  not  a  few  of  them  that  practised  curious  arts  brought  their 
books  together,  and  burned  them  in  the  sight  of  all :  and  they  counted  the 
price  of  them,  and  found  it  fifty  thousand  pieces  of  silver.  So  mightily 
grew  the  word  of  the  Lord  and  prevailed. 

Now  after  these  things  were  ended,  Paul  purposed  in  the  spirit,  when  he 
had  passed  through  Macedonia  and  Achaia,  to  go  to  Jerusalem,  saying. 
After  I  have  been  there,  I  must  also  see  Rome.  And  having  sent  into 
Macedonia  two  of  them  that  ministered  unto  him,  Timothy  and  Erastus,  he 
himself  stayed  in  Asia  for  a  while. 

And  about  that  time  there  arose  no  small  stir  concerning  the  Way.  For 
a  certain  man  named  Demetrius,  a  silversmith,  which  made  silver  shrines 
of  Diana,  brought  no  little  business  unto  the  craftsmen ;  whom  he  gathered 


XIX.  8,  9]  PAUL  AT  EPHESUS.  27 1 

together,  with  the  workmen  of  like  occupation,  and  said,  Sirs,  ye  know  that 
by  this  business  we  have  our  wealth.  And  ye  see  and  hear,  that  not  alone 
at  Ephesus,  but  almost  throughout  all  Asia,  this  Paul  hath  persuaded  and 
turned  away  much  people,  saying  that  they  be  no  gods,  which  are  made 
with  hands :  and  not  only  is  there  danger  that  this  our  trade  come  into  dis- 
repute ;  but  also  that  the  temple  of  the  great  goddess  Diana  be  made  of  no 
account,  and  that  she  should  even  be  deposed  from  her  magnificence,  whom 
all  Asia  and  the  world  worshippeth.  And  when  they  heard  this,  they  were 
filled  with  wrath,  and  cried  out,  saying,  Great  is  Diana  of  the  Ephesians. 
And  the  city  was  filled  with  the  confusion  :  and  they  rushed  with  one  ac- 
cord into  the  theatre,  having  seized  Gaius  and  Aristarchus,  men  of  Mace- 
donia, Paul's  companions  in  travel.  And  when  Paul  was  minded  to  enter 
in  unto  the  people,  the  disciples  suffered  him  not.  And  certain  also  of  the 
chief  officers  of  Asia,  being  his  friends,  sent  unto  him,  and  besought  him 
not  to  adventure  himself  into  the  theatre.  Some  therefore  cried  one  thing, 
and  some  another :  for  the  assembly  was  in  confusion ;  and  the  more  part 
knew  not  wherefore  they  were  come  together.  And  they  brought  Alexander 
out  of  the  multitude,  the  Jews  putting  him  fonvard.  And  Alexander 
beckoned  with  the  hand,  and  would  have  made  a  defence  unto  the  people. 
But  when  they  perceived  that  he  was  a  Jew,  all  with  one  voice  about  the 
space  of  two  hours  cried  out.  Great  is  Diana  of  the  Ephesians.  And  when 
the  townclerk  had  quieted  the  multitude,  he  saith.  Ye  men  of  Ephesus, 
what  man  is  there  who  knoweth  not  how  that  the  city  of  the  Ephesians  is 
temple-keeper  of  the  great  Diana,  and  of  the  image  which  fell  down  from 
Jupiter  ?  Seeing  then  that  these  things  cannot  be  gainsaid,  ye  ought  to  be 
quiet,  and  to  do  nothing  rash.  For  ye  have  brought  hither  these  men, 
which  are  neither  robbers  of  temples  nor  blasphemers  of  our  goddess.  If 
therefore  Demetrius,  and  the  craftsmen  that  are  with  him,  have,  a  matter 
against  any  man,  the  courts  are  open,  and  there  are  proconsuls :  let  them 
accuse  one  another.  But  if  ye  seek  anything  about  other  matters,  it  shall 
be  settled  in  the  regular  assembly.  For  indeed  we  are  in  danger  to  be 
accused  concerning  this  day's  riot,  there  being  no  cause  for  it :  and  as 
touching  it  we  shall  not  be  able  to  give  account  of  this  concourse.  And 
when  he  had  thus  spoken,  he  dismissed  the  assembly. 

In  accordance  with  his  custom  Paul  also  here  at  Ephe- 
sus first  preached  the  Gospel  to  his  own  people,  frankly 
conversing  with  them  for  a  quarter  of  a  year  and  con- 
vincing them  that  what  he  taught  concerning  the  king- 
dom of  heaven  was  nothing  but  divine  truth  (8).  But 
when  some  of  them  hardened  their  hearts  to  the  divine 
call  extended  to  them  through  his  preaching,  yea,  spoke 


272  THE  ACTS.  [xix.  9-21. 

evil  of  the  way  to  heaven  as  revealed  in  the  Gospel,  and 
this  publicly,  he  withdrew  from  their  assemblies,  taking 
his  faithful  hearers  with  him,  and  henceforth  preached 
daily  in  the  private  school  of  a  certain  Tyrannus  (9). 
Thus  Paul  labored  for  two  years,  so  that  every  inhabi- 
tant of  western  Asia  Minor,  whether  Jew  or  Gentile, 
could  hear  the  word  of  saving  truth  (10).  And  this 
preaching  of  Paul  was  confirmed  by  extraordinary  won- 
ders performed  through  him  (11),  even  pieces  of  his 
clothing  transmitting  the  healing  power  given  him  by 
God  and  called  forth  by  the  incipient  faith  of  the  people 
(12).  Perceiving  this,  some  of  the  itinerant  Jewish  ex- 
orcists, men  claiming  to  be  in  possession  of  magical  arts 
derived  from  wise  Solomon,  undertook  to  cast  out 
demons  by  commanding  them  to  depart  in  obedience  to 
that  Jesus  whom  Paul  preached  (13).  Thus  seven  sons 
of  a  high  priest  tried  this  (14).  But  when  in  one  case 
two  of  them  did  so,  the  demon  possessing  the  person 
concerned  declared  that  he  fully  recognized  the  author- 
ity both  of  Jesus  and  Paul,  but  in  no  wise  their  own  (15), 
and  overpowering  and  maltreating  them  he  forced  them 
to  flee  out  of  the  house  (16).  This  occurrence,  of  course, 
became  known  everywhere  in  the  city  and  caused  the 
name  of  Jesus  to  be  both  feared  and  praised  (17).  And 
many  of  those  that  now  had  become  believers  in  Christ 
openly  confessed  their  former  evil  practices  (18),  and 
especially  a  number  of  those  that  had  practised  sor- 
cery and  other  superstitious  arts  brought  the  books 
that  taught  those  abominations  and  publicly  burned 
them,  though  their  price  was  very  high,  namely,  about 
$9,000,  or,  as  some  think,  even  $30,000  (19).  Thus,  then, 
the  Gospel  spread  externally  and  manifested  also  its  heart- 
changing  power  (20).  Now  Paul  resolved  to  make  a 
journey  to  Jerusalem,  taking  his  way  through  Macedonia 


XIX.  21-28.]  PAUL  AT  EPHESUS.  273 

and  Achaia,  and  then  to  carry  out  his  long-cherished 
desire  of  visiting  the  church  at  Rome  (21).  So  he  sent 
before  him  two  of  his  assistants,  Timothy  and  Erastus, 
whilst  he  himself  remained  yet  for  some  time  in  Asia 
Minor  (22).  But  his  activity  at  Ephesus  was  not  to  come 
to  a  close  before  a  tumult  had  been  raised  by  the  oppo- 
nents of  the  Gospel  truth  (23).  Ephesus  boasted  of 
possessing  one  of  the  seven  wonders  of  the  world,  namely, 
the  celebrated  temple  of  Diana,  a  goddess  worshipped 
by  many  nations  of  Asia.  The  pilgrims  visiting  this 
temple  were  wont  to  take  with  them  as  memorials  and 
amulets  small  models  of  the  building  which  were  made 
of  wood,  silver,  or  gold.  There  lived  at  that  time  at 
Ephesus  a  silversmith  by  the  name  of  Demetrius  who  gave 
employment  to  many  by  having  such  silver  models  made 
(24).  When  he  saw  that  the  preaching  of  Paul  was 
listened  to  and  accepted  by  many,  he  became  afraid  of 
losing  a  considerable  part  of  his  trade,  and,  using  religious 
fanaticism  as  a  convenient  and  helpful  cloak,  he  called 
together  the  artisans  employed  by  him,  as  also  their 
workmen,  and  apprised  them  of  the  great  danger  threat- 
ening, in  the  first  place,  themselves  in  consequence  of  the 
success  hitherto  attending  the  endeavor  of  Paul  to  prove 
to  his  hearers  coming  from  all  parts  of  Asia  Minor  that 
there  is  but  one  true  God  and  that  the  supposed  gods  of 
the  heathen  are  simply  idols  created  by  the  depraved 
fancy  of  man,  and  that  hence  no  divine  power  attached 
to  their  images  (25  sq.);  and  then  threatening  also  the 
goddess,  namely,  that  her  temple  may  become  disre- 
garded and  that  something  may  be  lost  of  her  majesty  so 
far  venerated  by  the  inhabitants  not  only  of  Asia  Minor 
but  of  the  whole  Avorld  (27).  These  men,  of  course,  were 
filled  with  anger  and  then  gave  vent  to  their  feelings  by 
shouting  the  praises  of  their  goddess  (28).  And  this  com- 
17 


2  74  THE  ACTS.  [XIX.  29-38. 

motion  spread  throughout  the  city,  and  everybody  ran 
to  the  theatre,  the  usual  place  for  public  meetings.  Two 
travelling  companions  of  Paul,  the  Macedonians  Gains 
and  Aristarchus,  were  compelled  to  go  with  them  (29). 
Paul  himself  wanted  to  go  among  the  crowd  to  defend 
his  faith  and  activity  ;  but  his  brethren  in  the  faith  did 
not  permit  him  to  do  so,  fearing,  no  doubt,  that  the 
fanaticism  of  the  populace  would  merely  be  increased 
thereby  (30).  Some  also  of  the  principal  religious  oi^cers 
of  the  province,  who  had  learned  to  esteem  him,  sent 
messengers  entreating  him  not  to  take  such  a  risk  (31)^ 
Meanwhile  the  excited  populace  had  come  together  for 
an  irregular,  unlawful  meeting,  the  majority  not  knowing 
at  all  why  they  had  assembled  (32).  At  last  a  Jew  by 
the  name  of  Alexander  was  thrust  forward  by  his  core- 
ligionists to  defend  them  against  the  possible  assumption 
of  siding  with  their  countryman  Paul,  and  at  the  same 
time  he  was  instructed  by  the  authors  of  the  tumult 
to  defend  them  and  their  cause  before  the  people 
(33).  But  when  he  was  recognized  as  a  Jew,  heathen 
fanaticism  prevailed,  and  nothing  was  listened  to  but 
universal  and  continuous  wild  shouts  in  praise  of  Diana 
(34).  Then  the  town-clerk  intervened  and  quieted 
the  noisy  crowd,  stating  that  their  most  humble  devotion 
to  the  goddess  and  her  heaven-given  image  could  and 
would  not  be  questioned  by  any  one  (35)  ;  hence  there 
was  not  the  least  necessity  or  excuse  for  such  an  excite- 
ment or  uproar  (36).  To  do  anything  to  those  compan- 
ions of  Paul  that  had  been  dragged  to  the  meeting  would 
be  rash  and  unjustifiable,  since  they  had  neither  com- 
mitted a  crime  against  the  temple  nor  against  the  goddess 
herself  (37).  If  Demetrius  and  his  associates  had  any 
personal  charges  to  make,  they  could  and  should  take  the 
proper  course,  bringing  a  suit  before  the  proconsul,  or 


XIX.  S-io.]  PAUL  AT  EPHESUS.  275 

governor,  when  he  held  court  (38).  All  other  matters 
could  be  adjusted  in  the  regular,  legal  assembly  of  the 
people  (39).  To  proceed  in  such  an  unjustifiable  way- 
might  even  subject  the  city  to  a  charge  of  riot,  a  crime 
that  the  Roman  government  was  sure  to  punish 
severely  (40). 

Ver.  8.  Reasoning.  Comp.  xvii.  2.  Persuading.  The 
result  of  the  reasoning.  The  things  concerning  the 
kingdom  of  God  ;  e.  g.  that  Christ  had  founded  it  by  His 
vicarious  life,  sufferings,  and  death  ;  that  every  one  who  by 
faith  accepted  Him  as  his  Lord  and  Saviour  was  a  member, 
etc. — Ver.  9.  Were  hardened.  Lit.  bccai/ic  hard,  obstinate, 
stubborn.  When  a  man  hardens  himself  by  wilfully  and 
persistently  withstanding  the  divine  grace  and  will,  God 
at  last  withdraws  His  grace  from  him  and  delivers  him 
over  to  the  power  of  sin  and  Satan,  so  that  his  conversion 
and  salvation  become  more  and  more  difficult  and  finally 
impossible.  (Comp.  Rom.  i.  21-26  ;  Ex.  xiii.  15  ;  vii.  3,  22  ; 
Heb.  iii.  13  ;  Rom.  ix.  18.)  It  is  not  necessary  to  assume 
here  more  than  a  self-hardening,  which,  if  persisted  in, 
would,  of  course,  lead  to  divine  hardening.  Disobedient. 
Towards  the  Gospel  call,  remaining  in  their  unbelief.  Way. 
Comp.  xviii.  25,  Reasoning,  Comp.  xvii.  2.  Tyrannus. 
Probably  a  Greek  teacher  of  rhetoric  or  philosophy, 
though  some  suppose  him  to  have  been  a  Jew  teaching 
rabbinical  traditions.  It  may  also  be  that  the  school  of 
Tjraiunts  was  the  name  of  a  locality,  Tyrannus  himself 
being  no  more  the  teacher, — Ver.  10.  Two  years.  No 
doubt  the  three  months  mentioned  ver.  8  are  to  be  added 
to  these  two  years  in  stating  the  whole  time  of  Paul's 
stay  at  Ephesus ;  but  the  question  is  whether  the  same 
is  to  be  done  with  regard  to  the  "  while  "  spoken  of  ver. 
22,  We  think  so,  because  of  what  is  stated  in  vers,  21, 
22  and  XX.  1,31.      See  the  explanation  given  there.      So 


276  THE  ACTS.  [XIX.  10-13. 

that  all  .  .  .  heard.  Lit.  so  that  all  could  hear  (Infin- 
itive).    Asia.     Comp.    ii.    9.     Both    Jews   and    Greeks. 

\A^.  not  only  Jczvs  but  also  Greeks.  (Comp.  Rom.  i.  16.) 
Greeks.  Including  proselytes  of  the  gate  (comp.  viii.  27). 
About  this  time,  close  of  A.  D.  55  or  beginning  of 
56,  Paul  most  probably  wrote  the  Epistle  to  the  Gala- 
tians  (Gal.  i.  6). — Ver.  11,  Special.  \J\.\..not  the  common. 
Miracles.  \J\\.. pozvers.  (Comp.  ii.  22.) — Ver.  12.  Comp.  v. 
1 5  ;  Matt.  ix.  20  sqq.  Body.  Lit.  surface  of  the  body,  skin. 
Whatever  was  used  as  a  vehicle  conveying  the  miraculous 
power  of  healing  had  been  in  immediate  contact  with 
Paul's  person,  showing  that  the  power  was  inherent  in 
him,  not  in  anything  belonging  to  him.  Aprons.  Linen 
coverings  that  workmen  and  servants  used  to  wear.  And 
the  evil  spirits  went  out.  Something  that  could  be  ex- 
pected as  being  connected  with  the  healing  of  diseases, 
and  still  not  simply  a  special  kind  of  this.  (Comp.  Luke  iv. 
40  sq.)  Beiiig possessed  zvitJi  a  devil  was  not  merely  an 
especially  grievous  natural  disease.  (Comp.  Matt.  iv.  24.) 
— Ver.  13.  Comp.  Matt.  xii.  27.  Ephesuswas  from  olden 
times  considered  a  seat  of  heathen  magic  ;  hence,  it  is  not 
to  be  wondered  at  that  Jewish  magicians  were  also  to  be 
found  there.  "There  were,  as  heathen  writers  tell  us, 
numbers  of  these  Jews  in  various  parts  of  the  world,  who 
wandered  about  trading  on  the  credulity  of  men  and 
women,  professing  to  be  magicians,  fortune-tellers,  prac- 
tising the  exorcism  of  evil  spirits.  Among  the  Hebrew 
race  there  seems  always  to  have  existed  a  strange  hanker- 
ing after  these  dealings  with  unlawful  arts,  and  we  find  in 
the  Pentateuch  repeated  laws  and  enactments  against 
these  sorcerers,  witches,  dealers  in  enchantments,  and  the 
like.  At  the  time  of  our  Lord  many  of  the  Jewish 
exorcists  pretended  to  possess  a  power  of  casting  out  evil 
spirits  by  some  occult  art,  which  they  professed  was  de- 


XIX.  I3-I6.]  PAUL  AT  EPHESUS.  277 

rived  from  king  Solomon.  This  legend  Josephus  relates 
in  the  following  terms  :  '  God  enabled  Solomon  to  learn 
the  art  of  expelling  demons  ;  he  left  behind  him  the 
method  of  using  exorcism  by  which  demons  are  driven 
away  so  that  they  never  return,  and  this  manner  of  cure 
is  of  great  power  unto  this  day.'  These  impostors,  see- 
ing with  their  own  eyes  that  Paul  could  really  do  what 
they  only  pretended  to  do,  attempted  to  use  what  they 
fancied  was  his  powerful  incantation  ;  powerful  it  was 
indeed,  only  they  were  ignorant  Jioiv  that  glorious  name 
alone  could  be  used."  {Popular  Commentary^  By 
Jesus.  Who  will  punish  you  if  you  do  not  obey.  Whom 
Paul  preacheth.  This  they  added,  perhaps,  in  order  to 
shield  themselves  against  the  charge  that  they  were 
believers  in  this  Jesus  who  had  been,  and  still  was,  re- 
jected by  their  people.  These  persons  are  called  exorcists^ 
from  a  Greek  word  that  means,  to  exact  an  oath,  and  then 
also,  to  adjure,  that  is,  to  charge  solemnly,  as  if  under 
oath  or  penalty.  Hence,  an  exorcist  is  a  person  that, 
really  or  pretendedly,  casts  or  drives  out  an  evil  spirit  by 
religious  or  magical  formulas  or  ceremonies,  expels  them 
by  means  of  adjuration,  incantation,  and  the  like. — Ver. 
14.  Chief  priest.  Whether  a  former  ruling  high  priest,  or 
only  a  member  of  an  old  high-priestly  family,  is  not  known. 
(Comp.  iv.  6.)  The  name  does  not  occur  anywhere  else 
as  that  of  a  Jew.  Which  did  this.  Lit.  doing  this,  i.  e. 
continually,  as  their  occupation. — Ver.  15.  Jesus  I  know. 
Recognize  Him  as  my  superior  and  master.  Paul  I 
know.  As  the  servant  of  Jesus.  (Comp.  xvi.  17  ;  Matt, 
viii.  29.)  Jesus  and  Paul  are  emphatic  by  position  and 
the  definite  article  which  points  to  the  fact  that  they  are 
well  known.  Ye.  Also  emphatic,  in  contempt. — Ver  16. 
Prevailed  against  them.  Lit.  and  better,  to  distinguish 
this  expression  from  the  preceding  one,  7ised  his  strength 


278  THE  ACTS.  [XIX.  16-19. 

against  thcni,  treated  them  with  violence.  If  all  the 
seven  brothers  were  present,  as  would  seem  to  have  been 
the  case,  we  must  assume  that  two  were  alone,  or  more, 
active.  Naked.  Either  in  our  modern  sense,  i.  e.  without 
any  clothing  ;  or  in  the  biblical  sense,  without  the  upper 
garments.  (Comp.  Mark  xiv.  51  ;  John  xxi,  7.)  So  that 
they  fled.  Lit.  so  that  they  had  to  flee. — Ver.  17.  Both 
Jews  and  Greeks.  Lit.  not  only  Jews  but  also  Greeks. 
(Comp.  10.)  Fear  fell  upon.  Comp,  Luke  i.  12  ;  Acts  ii. 
43.  The  first  impression  of  something  extraordinary, 
especially  supernatural,  whether  emanating  from  God  or 
Satan,  is  fear.  The  name  .  .  .  was  magnified.  Comp. 
Luke  vii.  16.  That  was  the  final  result  after  the  occur- 
rence had  been  properly  considered  in  its  bearings  :  the 
name  of  Jesus  had  to  be  recognized  as  above  every  other 
name  since  He  had  revealed  Himself  also  here  as  superior 
to  Satan  and  all  his  instruments  whether  demons  or  men. 
(Comp.  Phil.  ii.  9  sqq.) — Ver.  18.  Had  believed.  Had 
come  to  believe  and  now  were  believers.  Came,  etc. 
That  they  did  this  is  looked  upon  as  a  natural  consequence 
of  what  had  occurred.  Deeds.  Li  a  bad  sense  (comp. 
Rom.  viii.  1 3),  and  in  a  general  sense.  Whatever  evil  deeds 
they  had  committed,  they  confessed  and  declared,  made 
known,  disclosed,  reported  openly  and  frankly,  without 
keeping  anything  back.  This  was  the  first  fruit  of  their 
true  repentance.  (Comp.  Matt.  iii.  6.) — Ver.  19.  Curious 
arts.  Lit.  tJic  (well-known)  impertinent  a)id  snperfluous 
things,  especially  magic.  Their  books.  "  These  books 
were,  no  doubt,  parchment  or  papyrus,  filled  with  these 
partly  Jewish,  partly  heathenish  incantations,  recipes  for 
love  philters,  formulas  more  or  less  ancient  to  be  used  in 
casting  out  evil  spirits,  and  the  like.  Ephesus,  we  know, 
swarmed  with  magicians  and  astrologers  ;  and  a  portion 
of  the  trade  of  the  city,  whither  resorted  so  many  pil- 


XIX.  19,  20.]  PAUL  AT  EPHESUS.  279 

grims  to  the  shrine  of  Diana,  consisted  in  these  works 
and  formularies  of  incantation.  The  famous  *  Ephesian 
letters  '  or  spells,  to  which  an  allusion  is  frequently  made 
by  heathen  writers,  no  doubt  formed  part  of  this  unholy 
property  which  these  Christians  .  .  ,  burned  in  this  public 
fashion  '  before  all  men.'  These  '  Ephesian  letters ' 
were  small  slips  of  parchment  in  silk  bags,  on  which 
were  written  strange  cabalistic  words  and  sentences, 
mysterious  and  often  apparently  meaningless.  These, 
men  and  women  were  in  the  habit  of  carrying  about  on 
their  persons  as  charms  or  amulets  to  shield  them  from 
danger  and  from  harm,  or  to  procure  them  good  fortune 
in  their  undertakings.  We  read  how  Croesus,  when  on 
his  funeral  pile,  repeated  these  '  Ephesian  spells.' 
Again  we  are  told,  how  once  in  the  Olympian  games  an 
Ephesian  wrestler  struggled  successfully  with  his  oppo- 
nents from  Miletus,  because  he  had  wound  round  his 
ankles  some  of  these  '  Ephesian  charms,'  but  that 
being  deprived  of  them  he  was  twice  overthrown."  [Pop- 
ular Cojinnoitar}'.)  They  counted.  Most  probably  the 
former  magicians  themselves.  Fifty  thousand  pieces  of 
silver.  Lit.  of  silver,  or  money,  fifty  thousand ;  and  the 
question  is,  what  is  to  be  supplied,  shekels,  or  dracJunas  ? 
As  Luke  wrote,  not  for  Hebrew,  but  for  Greek  readers, 
there  is  scarcely  a  doubt  that  the  latter,  not  the  former, 
is  to  be  supplied.  A  drachma  was  equivalent  to  about 
17  cents  in  our  American  money,  a  shekel  to  about  60. 
The  price  mentioned  here  is  of  course  that  of  books  of 
such  highly-prized  contents,  not  of  books  merely  of  the 
same  size  and  number. — Ver.  20.  So.  Thus,  in  such  a 
manner  and  degree,  in  the  way  described  ;  it  need  not  be 
construed  with  mightily,  though  it  can  be,  but  may  be 
connected  with  greiv,  or  belong  to  the  whole  sentence. 
Some  even  translate,  "  Thus  the  zvord grezv  and  prevailed 


28o  THE  ACTS,  [XIX.  20-22. 

according  to  thcpoivcr  of  the  Lord,''  which  also  is  in  ac- 
cordance  with  grammar,  but  not  with  the  usage  of  Acts 
where  the  zvord  of  the  Lord,  or  of  God,  is  a  constantly  oc- 
curring expression,  e.  g.  viii.  25  ;  xiii.48  sq. ;  xv.  35  sq.  ; 
xix.  10  (comp.  I  Thcss.  i.  8  ;  2  Thess.  iii.  i)  ; — iv.  29,  31  ; 
vi.  2,  7  ;  viii.  14;  xi.  i  ;  xii.  24;  xiii.  5,  7,  44,  46,  etc. 
In  our  present  passage,  indeed,  the  usual  order,  the  zvord 
of  the  Lord,  is  reversed  to,  the  Lord's  ii'ord ;  but  that 
simply  emphasizes  that  it  is  the  Lord's  word,  and  explains 
why  it  grew  mightily.  Grew,  locally  or  externally  ; 
prevailed,  internally,  in  the  hearts  of  men,  exerting  and 
manifesting  its  regenerating  and  sanctifying  power  there. 
— Ver.  21.  Now  after  these  things  were  ended.  Viz. 
the  teaching  in  the  school  of  Tyrannus  and  what  was 
connected  with  it,  as  described  vers.  10-20.  Hence,  we 
think  that  the  time  spoken  of  in  the  next  verse  as  a 
w/^//^ is  to  be  added  to  the  three  months  mentioned  in 
verse  8  and  the  two  years  of  verse  10.  Purposed  in 
the  spirit.  Resolved.  (Comp.  v.  4.)  When  he  had 
passed,  etc.  So  he  wanted  first  to  visit  again  the  con- 
gregations founded  on  the  preceding  tour  in  Europe 
(comp.  xvi.  II  sqq.),  strengthening  the  brethren  there  and 
finishing  a  collection  for  the  support  of  the  poor  Chris- 
tians in  Palestine  (i  Cor.  xvi.  i  sqq.  ;  2  Cor.  viii.;  Rom. 
XV.  25  sqq.).  Achaia.  Comp.  xviii.  12.  I  must  also 
see  Rome.  He  knew  that  this  was  according  to  God's 
will.  (Comp.  xxiii.  11  ;  Rom.  xv.  22  sqq.  ;  i.  10  sqq.) — 
Ver.  22.  Erastus.  Certainly  the  same  as  the  one  men- 
tioned 2  Tim.  iv.  20  ;  perhaps  also  identical  with  the 
treasurer  of  Corinth  spoken  of  Rom.  xvi.  23.  Nothing 
else  is  known  concerning  him.  For  a  while.  Perhaps 
some  months.  (Comp.  i  Cor.  v.  8  with  xvi.  8.)  Comp. 
also  the  preceding  verse.  About  this  time  Paul  wrote 
his  first   Epistle    to   the  Corinthians  (about    Easter  58  ; 


XIX.  22-29.]  PAUL  AT  EPHESUS.  281 

comp.  I   Cor.  xvi.  5  sqq.).— Ver.  23.  Way.     Comp.  xviii. 

25. Ver.   24.    Shrines.      Lit.  temples,  sanctuaries,  viz. 

miniature  temples  modelled  after  the  actual  building. 
Craftsmen.  Or,  artificers.  The  temple  of  Diana  at  Ephe- 
sus  had  been  burnt  B.  C.  356  by  the  noted  fanatic  He- 
rostratus,  but  rebuilt  in  a  still  more  magnificent  style, 
being  about  the  size  of  the  renowned  cathedral  at  Co- 
logne ;  later,  A.  D.  262,  it  was  again  burnt  by  the  Goths. 
(Comp.  xviii.  19.)— Ver.  25.  Sirs.  Uxt.vicn.  (Comp.  ii.  22.) 
By.  Lit.  02it  of,  from,  denoting  the  source. — Ver.  26. 
See.  Hereat  Ephesus.  Hear.  Concerning  other  places. 
See.  With  astonishment  and  indignation.  The  seeing 
and  hearing  is  still  going  on,  evidences  and  reports 
presenting  themselves  daily.  At  Ephesus  .  .  .  through= 
out  all  Asia.  These  words  really  belong  to  much  peo= 
pie,  the  literal  translation  being,  Mucli  people  not  only  of 
Ephesus,  but  also  of  nearly  all  Asia.  By  being  separated 
from  each  other  the  two  expressions,  inuch  people,  and, 
not  only  of  Ephesus,  etc.,  are  made  more  emphatic,  the 
latter  getting  the  greater  emphasis  by  being  put  first, 
which  emphasis  the  English  translation  tries  to  retain  by 
its  free  rendering.  Asia.  Comp.  ii.  9.  Persuaded  and 
turned  away.  Lit.  by  persuading  tiirned  azvay,  v'xz.hom 
worshipping  the  old  heathen  idols.  They  be  no  gods. 
Comp.  Psalm  cxv.  3  sqq.— Ver.  27.  This  our  trade.  Lit. 
this  part,  or  thing,  for  us  :  that  this  thing,  our  trade,  come 
into  disrepute  for  us,  or  to  our  harm.  And  even.  A 
climax  that  can  be  expected  from  what  precedes.  She 
should  be  deposed  from  her  magnificence.  Lit.  some- 
what of  her  niagnifiecnce  be  destroyed.— Var.  28.  When 
they  heard  this,  they  were,  etc.  Lit.  and  having  heard 
this  and  having  been  filled  zuith  wrath,  they  eried.  Cried 
out.  Continually  (Imperfect).— Ver.  29.  Confusion. 
Disturbance  of  riotous  persons.     They.     Those  that  had 


282  THE  ACTS.  [XIX.  29-33. 

come  together,  including  Demetrius  and  his  workmen. 
Theatre.  A  place  for  public  meeting  especially  at  Ephe- 
sus  where  it  is  supposed  to  have  accommodated  at  least 
20,000  persons.  Gaius.  Not  the  same  as  the  one  men- 
tioned xx.  4  or  I  Cor,  i.  14;  but  possibly  identical  with 
the  one  spoken  of  Rom.  xvi.  23.  The  name  was  frequent. 
Aristarchus.  Comp.  xx.  4;  xxvii.  2  ;  Col.  iv.  10;  Philem. 
24.  Though  they  were  taken  along  forcibly,  no  harm  was 
done  them.  How,  and  where,  and  when  these  two  Ma- 
cedonians became  PauV s  companions  in  travel,  we  do  not 
know.  Some  suppose  that  the  expression  is  used  here 
anticipatively,  of  Paul's  next  journey  through  Macedonia 
to  Achaia  ;  others  find  in  it  an  allusion  to  a  shorter  jour- 
ney made  by  Paul  during  his  stay  at  Ephesus. — Ver.  30. 
Was  minded.  Wished  ;  if  he  had  been  determined 
to  do  so,  he  would  not  have  suffered  himself  to  be  kept 
back.  People.  In  the  theatre.— Ver.  31.  Chief  officers 
of  Asia.  Ten  men  whose  main  duty  it  was  to  provide 
the  costly  games  and  festivities  in  honor  of  the  gods  and 
the  emperor  in  the  province  of  Asia  (comp.  ii.  9),  hence 
called  Asiarchs,  i.  e.  rulers  of  Asia.  Thus  there  were 
also  Galatiarchs,  Bithyniarchs,  Syriarchs,  etc.,  that  is, 
men  who  had  the  same  office  in  Galatia,  Bithynia,  Syria, 
etc.  Adventure  himself.  Betake  himself,  go,  to  a  dan- 
gerous place. — Ver.  32.  Therefore.  Now,  continuing 
the  narrative  of  ver.  29  which  is  interrupted  by  vers. 
30  and  31.  The  assembly.  That  it  was  irregular  and 
illegal  is  seen  from  ver.  39.  In  confusion.  Without 
order,  leader,  clearly  understood  object,  etc. — Ver.  33. 
They  brought  out  of  the  multitude.  Better,  of  the 
croivd  some  instructed,  i.  e.  told  him  what  to  say,  how 
to  speak  for  Demetrius  and  his  fellows.  The  Jews  put= 
ting  him  forward  ;  viz.  to  defend  them.  Hence, 
he  seems  to  have  been  a  Jew  who  belonged  to  the  party 


XIX.  33-35]  PAUL  AT  EPHESUS.  283 

of  Demetrius,  perhaps  even  worked  for  him  ;  and  it  is 
entirely  probable  that  Alexander  the  coppersmith, 
mentioned  2  Tim.  iv.  14,  is  the  same  person,  having, 
perhaps,  afterwards  become  a  Christian,  but  only  in 
name.  This  assumption  becomes  still  more  probable 
when  we  consider  that  his  name  is  mentioned  here  with- 
out any  explanation  or  introduction,  as  that  of  a  man 
well  known  among  those  for  whom  Luke  wrote.  Would 
have  made.  Was  determined,  had  the  intention  and 
purpose. — Ver.  34.  Perceived.  Alexander,  perhaps,  hav- 
ing mentioned  his  nationality  at  the  beginning  in  order 
to  let  the  people  know  that  he  did  not  side  with  Paul. 
The  people,  however,  were  not  now  in  a  mood  to  make 
a  distinction  between  the  different  opponents  of  their 
goddess,  i.  e.  between  Jews  and  Christians, — Ver.  35. 
Townclerk.  One  of  the  most  prominent  officers  of 
the  city  of  Ephesus  ("  Secretary  of  State  "  of  the  city), 
often  mentioned  in  lately-discovered  inscriptions ;  he 
had,  also  in  other  cities,  the  office  of  superintending 
the  archives,  composing  official  documents,  and  read- 
ing them  in  the  assembly  of  the  people.  Men  of 
Ephesus.  Comp.  ii.  22,  29.  What  man  is  there.  Lit. 
laho,  then,  is  there  of  men.  Temple=keeper.  Lit. 
tcmple-stveeper,  an  honorary  title  of  certain  cities,  especially 
of  Asia  Minor,  in  which  the  special  worship  of  some 
deity,  or  deified  person,  had  been  established  ;  thus  also, 
as  an  inscription  proves,  of  Ephesus — an  accidental,  and 
so  much  the  stronger,  proof  of  the  reliability  of  the 
Scriptures  also  in  minor  details.  The  image  which  fell 
down,  etc.  "  Very  different  from  the  fair  form  of  the 
huntress  Diana  with  which  we  are  so  familiar  in  Grecian 
art — a  rude,  four-fold,  many-breasted  female  figure  end- 
ing below  the  breast  in  a  square  pillar  curiously  carved 
with   ancient   symbols    of  bees,  and   corn,  and  flowers. 


284  THE  ACTS.  [XIX.  35-40. 

Black  with  age,  the  venerated  image  was  more  hke  a 
Hindoo  than  a  Greek  idoL  In  common  with  other  prized 
images,  it  was  reputed  to  have  fallen  from  heaven.  The 
history  of  the  idol  is  lost  in  remote  antiqinty.  It 
evidently  had  survived  the  burning  of  the  temple  by 
Herostratus.  Probably  the  early  Greek  colonists  in 
Ionia  found  it,  a  relic  of  a  bygone  worship,  and  adopted 
by  them  as  their  national  idol."  {Popular  Commentary}) 
Jupiter.  In  Greek,  Zeus,  the  supposed  god  and  ruler, 
and  also  the  symbol,  of  heaven. — Ver.  36.  Rash,  Reck- 
less, inconsiderate. — Ver.  37.  For.  Explains  the  necessity 
of  the  admonition  given,  since  they  had  already  done 
something  rash  and  unjustifiable,  and  were  in  danger  of 
doing  more.  These  men.  The  companions  of  Paul  (29). 
Nor  blasphemers  of  our  goddess.  It  was  not  the  custom 
of  Paul  and  his  assistants  to  hurt  the  feelings  of  Jews  or 
Gentiles  by  rude  invectives,  but  rather  by  acknowledging 
what  was  good,  comparatively,  and  leniently  correcting 
mistakes  and  errors  to  gain  the  ear  and  heart  of  their 
hearers  (comp.  xvii.  22  sqq.  ;  Rom.  ix.  i  sqq. ;  x.  i  sq.) — 
an  example  set  by  the  model  missionary  that  ought  to  be 
followed  by  his  successors. — Ver.  38.  Therefore.  Since 
these  men  are  no  criminals  that  ought  to  be  attended  to 
immediately  even  at  the  risk  of  doing  something  that 
formally  would  be  illegal,  the  populace  taking  the  law 
into  their  own  hands.  Craftsmen.  Comp.  24.  Procon= 
suls.  The  plural  of  category,  not  denoting  that  at 
Ephesus  there  was  more  than  one  proconsul. — Ver.  39. 
Other  matters.  That  the  assembly  of  the  people  could  and 
should  attend  to,  not  of  a  personal  and  private  character. 
Shall.  Will,  may.  Regular  assembly.  Hence  this 
one  was  not  such.  (Comp.  32.) — Ver.  40.  Indeed. 
Better,  even.  Concerning  this  day.  This  marginal 
rendering  of  R.  V.  is  preferable,  the  sense  being,  on  ac- 


XIX.  40.]  PAUL  AT  EPHESUS.  285 

count  of  zvhat  has  taken  place  here  to-day;  hence,  the 
preceding   words  should  be  translated,  accused  of  not. 
There  being  no  cause,  etc.     The  reading  approved  by 
the  best  manuscripts  is  very  difficult  to  understand,  the 
ne-ation  [not)  in  the  next  clause  being  seemingly  entirely 
out  of  place  there,  as   also  it   is  not   found  in  the   man- 
uscripts   followed  by  the  A.   V.     The  rendermg  of  the 
R  V   seems  to  be  the  only  one  that   gives  good  sense, 
thou-h    it     must     be    admitted    that    the    construction 
underlying  it  is  not  the  obvious  one.     The  literal  trans- 
lation   of    that  clause  is,  concerning  tvhich  (occurrence, 
viz  the  disturbance  and  uproar  of  to-day)  zve  shall  not  be 
able  to   o-ivc  an  account  concerning,   or,  with   respect  to, 
this  concourse  (of  disorderly  people).     The  English  critic, 
Dr   Hort   thinks  the  text  here  is  corrupted,  and  suggests 
as  a  probable  reading  a  very  slight   change  of  the  words 
translated,  there  being  no  cause,  so  that  the  sense  would 
be  Although  zve  are  guilty  of  nothing  concerning  zvhich 
xve   could   not  give   an   account  ivith  respect   to  this  con- 
course     The  troublesome   negation  might,  however,   be 
a  careless   repetition  of  the   preceding  word,  being  the 
same  in  form  in  the  old   manuscripts  which  had  neither 
accents  nor  breathings  ;  though  it  is  hardly  probable  that, 
being  the  more  difficult  reading,  it  would  have  crept  into 
so  inany,  and  these  the  best,  copies. 


CHAPTER  XX. 

Paul's   Journey   from   Ephesus   to    Greece  and 
Back  to  Miletus. 

1-38.  And  after  the  uproar  was  ceased,  Paul  having  sent  for  the  disciples 
and  exhorted  them,  took  leave  of  them,  and  departed  for  to  go  into  Mace- 
donia. And  when  he  had  gone  through  those  parts,  and  had  given  them 
much  exhortation,  he  came  into  Greece.  And  when  he  had  spent  three 
months  there,  and  a  plot  was  laid  against  him  by  the  Jews,  as  he  was  about 
to  set  sail  for  Syria,  he  determined  to  return  through  Macedonia.  And 
there  accompanied  him  as  far  as  Asia  Sopater  of  Beroea,  the  son  of  Pyrrhus  ; 
and  of  the  Thessalonians,  Aristarchus  and  Secundus ;  and  Gaius  of  Derbe, 
and  Timothy ;  and  of  Asia,  Tychicus  and  Trophimus.  But  these  had  gone 
before,  and  were  waiting  for  us  at  Troas.  And  we  sailed  away  from  Philippi 
after  the  days  of  unleavened  bread,  and  came  unto  tliem  to  Troas  in  five 
days  ;  where  we  tarried  seven  days. 

And  upon  the  first  day  of  the  week,  when  we  were  gathered  together  to 
break  bread,  Paul  discoursed  with  them,  intending  to  depart  on  the  morrow  ; 
and  prolonged  his  speech  until  midnight.  And  there  were  many  lights  in 
the  upper  chamber,  where  we  were  gathered  together.  And  there  sat  in 
the  window  a  certain  young  man  named  Eutychus,  borne  down  with  deep 
sleep  ;  and  as  Paul  discoursed  yet  longer,  being  borne  down  by  his  sleep  he 
fell  down  from  the  third  story,  and  was  taken  up  dead.  And  Paul  went 
down,  and  fell  on  him,  and  embracing  him  said.  Make  ye  no  ado ;  for  his 
life  is  in  him.  And  when  he  was  gone  up,  and  had  broken  the  bread,  and 
eaten,  and  had  talked  with  them  a  long  while,  even  till  break  of  day,  so  he 
departed.     And  they  brought  the  lad  alive,  and  were  not  a  little  comforted. 

But  we,  going  before  to  the  ship,  set  sail  for  Assos,  there  intending  to 
take  in  Paul :  for  so  had  he  appointed,  intending  himself  to  go  by  land. 
And  when  he  met  us  at  Assos,  we  took  him  in,  and  came  to  Mitylene. 
And  sailing  from  thence,  we  came  the  following  day  over  against  Chios ; 
and  the  next  day  we  touched  at  Samos  ;  and  the  day  after  we  came  to 
Miletus.  For  Paul  had  determined  to  sail  past  Ephesus,  that  he  might  not 
have  to  spend  time  in  Asia ;  for  he  was  hastening,  if  it  were  possible  for 
him,  to  be  at  Jerusalem  the  day  of  Pentecost. 

286 


XX.  1 7-38-]  PAUL  AT  TROAS  AND  MILETUS.  287 

And  from  Miletus  he  sent  to  Ephesus,  and  called  to  him  the  elders  of 
the  church.     And  when  they  were  come  to  him,  he  said  unto  them, 

Ye  yourselves  know,  from  the  first  day  that  I  set  foot  in  Asia,  after  what 
manner  I  was  with  you  all  the  time,  serving  the  Lord  with  all  lowliness  of 
mind,  and  with  tears,  and  with  trials  which  befell  me  by  the  plots  of  the 
Jews :  how  that  I  shrank  not  from  declaring  unto  you  anything  that  was 
profitable,  and  teaching  you  publicly,  and  from  house  to  house,  testifying 
both  to  Jews  and  to  Greeks  repentance  toward  God,  and  faith  toward  our 
Lord  Jesus  Christ.  And  now,  behold,  I  go  bound  in  the  spirit  unto  Jeru- 
salem, not  knowing  the  things  that  shall  befall  me  there  :  save  that  the 
Holy  Ghost  testifieth  unto  me  in  every  city,  saying  that  bonds  and  afflic- 
tions abide  me.  But  I  hold  not  my  life  of  any  account,  as  dear  unto  my- 
self, so  that  I  may  accomplish  my  course,  and  the  ministry  which  I  received 
from  the  Lord  Jesus,  to  testify  the  gospel  of  the  grace  of  God.  And  now, 
behold,  I  know  that  ye  all,  among  whom  I  went  about  preaching  the  king- 
dom, shall  see  my  face  no  more.  Wherefore  I  testify  unto  you  this  day, 
that  I  am  pur«  from  the  blood  of  all  men.  For  I  shrank  not  from  declar- 
ing unto  you  the  whole  counsel  of  God.  Take  heed  unto  yourselves,  and 
to  all  the  flock,  in  the  which  the  Holy  Ghost  hath  made  you  bishops,  to 
feed  the  church  of  God,  which  he  purchased  with  his  own  blood.  I  know 
that  after  my  departing  grievous  wolves  shall  enter  in  among  you,  not 
sparing  the  flock  ;  and  from  among  your  own  selves  shall  men  arise,  speak- 
ing perverse  things,  to  draw  away  the  discijDles  after  them.  Wherefore 
watch  ye,  remembering  that  by  the  space  of  three  years  I  ceased  not  to  ad- 
monish every  one  night  and  day  with  tears.  And  now  I  commend  you  to 
God,  and  to  the  word  of  his  grace,  which  is  able  to  build  yoii  up,  and  to 
give>'o«  the  inheritance  among  all  them  that  are  sanctified.  I  coveted  no 
man's  silver,  or  gold,  or  apparel.  Ye  yourselves  know  that  these  hands 
ministered  unto  my  necessities,  and  to  them  that  were  with  me.  In  all 
things  I  gave  you  an  example,  how  that  so  labouring  ye  ought  to  help  the 
weak,  and  to  remember  the  words  of  the  Lord  Jesus,  how  he  himself  said. 
It  is  more  blessed  to  give  than  to  receive. 

And  when  he  had  thus  spoken,  he  kneeled  down,  and  prayed  with  them 
all.  And  they  all  wept  sore,  and  fell  on  Paul's  neck,  and  kissed  him,  sor- 
rowing most  of  all  for  the  word  which  he  had  spoken,  that  they  should 
behold  his  face  no  more.  And  they  brought  him  on  his  way  unto  the 
ship. 

After  the  tumult  at  Ephesus  had  come  to  an  end, 
Paul  set  out  on  his  contemplated  journey,  travelling 
first  through  Macedonia  (i),  visiting  the  different  places 
where  on  his  second  tour  he  had  planted  congregations, 


288  THE  ACTS.  [XX.  2-9. 

and  imparting  to  those  young  Christians  a  great  deal 
of  consolation,  exhortation,  and  so  forth.  Then  he  went 
south  to  Greece  (2).  Here  he  stayed  for  three  months, 
no  doubt,  mainly  at  Corinth.  And  when  from  here  he 
was  about  to  take  a  ship  for  Syria  in  order  to  get  to 
Jerusalem,  his  unbelieving  and  desperately-fanatical  coun- 
trymen laid  a  plot  to  kill  him  on  his  way ;  but  this 
plot  was  detected,  and  Paul  made  up  his  mind  to  go 
back  to  Asia  by  land,  the  same  way  he  had  come  (3). 
On  this  journey  he  had  as  companions  seven  of  his  assist- 
ants, three  from  Macedonia,  two  from  the  eastern  and  two 
from  the  western  part  of  Asia  Minor(4).  These,  however, 
went  before  him,  awaiting  him  at  Troas,  whilst  Luke,  after 
a  lapse  of  six  or  seven  years,  again  joined  him  and  travelled 
with  him,  having  doubtless  continued  the  work  in  this 
country  during  the  interval  (5).  He  and  Paul  did  not 
leave  Philippi  till  after  the  festival  of  unleavened  bread, 
or  Easter.  After  a  voyage  of  five  days  they  met  their 
companions  at  Troas  and  stayed  there  a  week  (6).  On 
the  first  day  of  the  week,  Sunday,  the  day  of  Christ's 
resurrection,  the  Christians  at  Troas  assembled  for  the 
purpose  of  celebrating  the  Lord's  Supper.  In  these 
early  times  every  public  service  of  Christians  was  con- 
cluded by  such  a  celebration,  and  hence,  in  imitation  of 
the  first  Supper  (Matt.  xxvi.  20),  took  place  in  the  even- 
ing. Thus  also  here  at  Troas.  The  principal  speaker, 
as  a  matter  of  course,  was  Paul  ;  and  as  on  the  follow- 
ing day  he  intended  to  continue  his  journey,  he  extended 
his  discourse  till  midnight  (7).  In  accordance  with  the 
Jewish  custom  of  lighting  a  great  number  of  lamps  on 
days  of  joyful  festivity  the  upper  room  where  the  meet- 
ing took  place  was  well  lighted  (8).  On  account  of  the 
uncommonly  long  discourse  of  Paul,  the  heat  of  the 
crowded  room  perhaps  also  being  a  cause,  a  youth  named 


XX.  9-17]  PAUL  AT  TROAS  AND  MILETUS.  289 

Eutychus  that  was  sitting  in  one  of  those  oriental  win- 
dows fell  into  a  deep  sleep  and  at  last  even  fell  down 
upon  the  pavement  a  distance  of  three  stories,  and 
when  taken  up  was  found  to  be  dead  (9).  But  this 
accident,  sad  in  itself,  was  turned  into  an  occasion  for 
joyous  thanksgiving  to  God  who  through  Paul  restored 
the  life  of  the  youth  (10).  Then  the  assembly,  led  by 
Paul,  concluded  the  service  by  partaking  of  the  Lord's 
Supper  and  the  feast  of  love  at  that  time  connected 
with  it.  Paul,  however,  stayed  with  them  in  edifying 
discourse  till  the  break  of  day  and  then  left  them,  com- 
forted also  very  much,  as  they  were,  by  the  experience 
of  divine  protection  as  manifested  by  the  miracle  wrought 
through  Paul  (ii  sq.). 

Then  Paul  and  his  companions  separated  for  some 
time,  the  latter  going  by  ship  around  Cape  Tectum  to 
Assos  and  there  waiting  for  Paul,  who  took  the  route  by 
land,  which  was  only  half  as  long,  wishing,  perhaps,  to 
pass  the  last  days  and  hours  in  this  region,  where  he 
had  labored  so  long,  as  much  as  possible  in  solitary 
prayer  and  meditation  (13).  From  Assos  they  went  to- 
gether to  Mitylene,  the  beautiful  capital  of  the  island 
of  Lesbos  (14)  ;  then  they  passed  the  island  of  Chios, 
stopped  for  a  short  time  af  the  island  of  Samos,  and  the 
next  day  came  to  Miletus  (15).  Thus  they  passed  by 
Ephesus,  since  Paul  wanted  to  spend  no  more  time  than 
was  necessary  in  Asia,  in  order  to  get,  if  at  all  possible, 
to  Jerusalem  for  the  impending  festival  of  Pentecost, 
when  he  could  expect  to  meet  a  great  concourse  of  peo- 
ple, both  Jews  and  Christians ;  and  if  he  had  gone  to 
Ephesus  he  could  not  but  have  stayed  with  his  many 
disciples  and  friends  at  least  for  some  time  (16),  At 
Miletus,  where  the  ship  seems  to  have  stopped  some  days, 
Paul  had  the  elders,  or  ministers,  of  the  church  at  Ephe- 
19 


290  THE  ACTS.  [xx.  17-27. 

sus,  and  perhaps  also  of  the  neighboring  congregations, 
called  to  him,  to  take  a  final  leave  of  them,  and  through 
them  of  the  brethren  in  general  (17).  He  reminded 
them,  in  the  first  place,  of  his  life  and  conduct  during  his 
labor  in  their  midst  (18).  Serving  his  Lord  and  Master 
with  never-ceasing  humility,  with  the  greatest  earnest- 
ness and  most  heartfelt  concern  for  the  salvation  of  every 
soul  committed  to  his  care,  and  surrounded  by  manifold 
temptations  and  trials  in  consequence  of  the  persistent 
insidious  hostility  of  his  own  people  (19),  he  had  never, 
neither  in  public  nor  in  private,  kept  back,  from  fear  or 
love  of  men,  any  part  of  the  saving  truth  (20),  but  on  the 
contrary  had  done  all  he  could  to  impress  upon  his  hear- 
ers, whosoever  they  might  be,  whether  self-righteous  Jews 
or  superstitious  Gentiles,  that  without  penitently  turning 
to  the  true  God  and  putting  all  their  trust  in  Jesus  as 
their  God-given  Lord  and  Redeemer  they  could  not  be 
saved  (21).  Now  he  could  not  stay  with  them  for  any 
length  of  time,  feeling  constrained  in  his  spirit  to  hasten 
to  Jerusalem,  although  he  did  not  know  in  detail  what 
was  awaiting  him  there  (22).  yet  being  assured  by  the 
Holy  Ghost  through  prophets  everywhere  that  captivity 
and  affliction  would  be  his  lot  (23).  But  he  was  not  in 
the  least  concerned  about  his  own  comfort  or  even  life, 
being  solely  intent  upon  fulfilling  to  the  very  last  the 
sacred  mission  given  him  by  his  Lord,  to  spread  the  glad 
tidings  of  the  grace  of  God  wherever  he  could  (24).  In 
the  second  place,  Paul  told  the  elders  of  his  own  firm 
conviction  that  this  would  be  the  last  time  that  he  could 
be  with  them  and  their  fellow-Christians  in  Asia  (25). 
Hence  he  would  now  solemnly  declare  unto  them  that 
he  was  not  at  fault  if  any  one  of  them  should  be  lost  in 
eternal  death  (26),  since  he  had  not,  from  any  considera- 
tion, withheld   from  them  any  part  of  the  divine  plan  of 


XX.  28-32.]  PAUL  AT  MILETUS.  291 

salvation  (27).  Now,  and  this  is  the  third  point  he 
would  impress  upon  them,  now  it  is  for  them  to  see  to  it 
that  the  work  so  well  begun  be  carried  out  in  the  same 
way.  To  do  this,  they  must,  first  of  all,  pay  attention 
to  themselves  so  as  to  perform  conscientiously  the  vari- 
ous duties  of  their  responsible  of^ce  and  in  general  set 
a  good  example  to  the  people.  Then  they  must  also  be 
careful  that  the  members  of  their  congregations  receive 
all  that  is  necessary  for  their  spiritual  welfare  and 
growth  ;  for  their  office  of  superintending  the  faith  and 
life  of  the  souls  committed  to  their  care  is  not  a  self- 
chosen  or  man-given  one,  but  has  been  entrusted  to 
them  by  God  the  Holy  Ghost  Himself,  who  has  endowed 
them  with  the  necessary  gifts  and  directed  their  appoint- 
ment ;  and  those  that  are  thus  entrusted  to  them,  Christ, 
the  true  God,  has  made  His  people  by  shedding  His  own 
blood  for  them  (28).  To  exercise  such  care  will  be 
extremely  important,  since  Paul  at  least  knows  from  his 
own  experience  among  them  that  when  he,  their  faith- 
ful guardian,  has  left  them,  dangerous  false  teachers  from 
without  will  no  longer  hesitate  to  come  among  them,  not 
caring  for  the  welfare  of  the  Church  but  intent  only  upon 
the  attainment  of  their  selfish  ends  (29).  And  these  will 
be  joined  by  men  of  their  own  number  who  have  left  the 
only  path  of  heavenly  truth  and  teach  their  vain  conceits 
and  speculations,  endeavoring  to  turn  Christ's  believers 
into  blind  and  fanatical  followers  of  themselves  (30). 
Hence  the  elders  are  admonished  to  be  on  their  guard 
and  to  follow  Paul's  example  of  ceaseless,  earnest  watch- 
ing and  admonition  (3 1).  But  they  cannot  do  this  except 
by  the  grace  of  God  which  He  bestows  through  His 
Word.  Therefore  Paul  now  commends  them  to  this 
God  who  is  able,  notwithstanding  all  enmity  and 
opposition    on    the    part    of   Satan    and   the   world,  to 


292  THE  ACTS.  [XX.  32-38. 

increase  their  faith  and  love  and  finally  to  give  them 
what  will  be  enjoyed  eternally  by  all  those  who  in  true 
faith  have  obtained  that  righteousness  and  holiness 
which  alone  is  acceptable  to  God  (32).  In  conclusion  he 
points  them  to  his  own  example  of  disinterestedness  and 
unselfishness  shown  by  not  accepting  any  salary  or  sup- 
port from  his  hearers  (33),  but  rather  supporting  even 
others  with  the  work  of  his  toil-worn  hands  (34).  For 
that  was  necessary  in  those  times,  lest  persons  weak  in 
understanding  and  faith  might  come  to  think  that  a  min- 
ister of  the  Gospel  was  simply  seeking  an  easy  life.  And 
to  encourage  them  under  those  peculiar  circumstances  to 
follow  his  example,  burdensome  as  it  might  be,  he 
reminds  them  of  a  saying  of  Christ  not  contained  in  our 
Gospels,  but  known  to  him  and  them  by  oral  tradition, 
which  speaks  of  the  exceeding  blessedness  of  being  able 
and  willing  to  do  something  for  our  fellow-men  (35). 
Then,  having  prayed  with  them,  he  took  leave,  their 
hearts  almost  breaking  at  the  idea  of  not  meeting  him 
again  here  on  earth  (36  sqq.). 

Ver.  I.  After  the  uproar  was  ceased.  Paul  stayed 
with  the  congregation  at  Ephesus  until  the  danger  had 
passed  by,  so  that  they  might  not  be  without  guidance 
and  consolation  when  they  needed  it  most.  How  long 
this  stay  lasted  we  are  not  told  ;  may  be  several  weeks. 
Nor  did  Paul  depart  before  having  taken  a  formal, 
solemn,  and  affectionate  leave  of  his  fellow-Christians, 
thus  doing  all  that  was  in  his  power  to  strengthen  them 
for  the  future  when  he  would  no  more  be  with  them. 
As  to  the  journey  now  begun  comp.  xix.  21.  Hence  the 
uproar  was  in  no  way  the  cause  of  this  journey,  but  rather 
delayed  it  for  some  time. — Ver.  2.  Them,  The  congre- 
gations founded  on  his  second  tour,  or  his  first  visit  to 
Macedonia.     (Comp.   xvi.    11    sqq.;  comp.  also  xix.  29.) 


XX.  2-4.]  PAUL  AT  CORINTH.  293 

On  this  journey  Paul  also  wrote  the  Second  Epistle  to 
the  Corinthians,  after  Pentecost  of  A.  D.  58.     (Comp.  i 
Cor.  xvi.  8.)     Greece.     In  the  original,  Hellas;  in    the 
opinion   of  almost   all  commentators  here  the  same  as 
Achaia  (xix.  21),  though  originally  denoting  only  central 
Greece  and  found  in  the  New  Testament  only  here.     If 
the    assumption    mentioned    be  not   granted  we  would 
have  no  warrant  in  our  chapter  that  Paul  really  came  to 
Achaia,  as    he    intended  to  do  (xix.  21).     The  general 
assumption,  furthermore,  is  that  Paul  during  his  stay  at 
Corinth   on   this  journey,  in  the  winter  of  A.   D.  58-59 
(comp.  I  Cor.  xvi.  6),  wrote  his  Epistle  to  the   Romans. 
(Comp.  Rom.  xvi.  i,  2,  23  ;   i  Cor.  i.  14.)     Some  conclude 
from  2  Cor.  xiii.  i  that  Paul  during  his  three  years'  stay 
at  Ephesus  (xix.  i  sqq.)  made  a  short  visit  to  Corinth,  so 
that  the  visit   recorded  here  would   be   the  third  one. — 
Ver.  3.   A  plot  was  laid  against  him.     Perhaps  to  surprise 
and  kill   him   at  Cenchrcc-E  (xviii.  18),  where   many  Jews 
resided,  engaged    in    commerce   and    therefore    in    com- 
munication and  familiar  intercourse  with  the  captains  and 
owners  of  trading  vessels   from  whom  they  might  hear 
concerning  the  apostle's  intentions  and  even  expect  at 
least    connivance  at    their  murderous  designs. — Ver.  4. 
As  far  as  Asia.     Excepting,  of  course,  the  short  distance 
from    Philippi    to  Troas  mentioned  in  the  next  verse. 
Two  of  these  seven  companions  we  find  with   Paul  also 
after  he  had  left  Asia  Minor  (xxi.  29 ;  xxvii.  2) ;  but  that 
is  not   excluded  by  the   summary  expression  here  that 
speaks  of  seven.     Perhaps  because  of  this,  merely  appar- 
ent, difficulty  some   copies    have  omitted   the  words,   as 
far  as  Asia,  whose  omission  consequently  is  more  easily 
explained    than    their  insertion.     Of    those    seven  com- 
panions Sopatcr,  Seaindus,  and  Gains  are  mentioned  only 
here;    concerning    Timothy  see   xvi.    i;  AristarcJius   is 


294  THE  ACTS.  [xx.  4-6. 

mentioned  also  xix.  29;  xxvii.  2  ;  Col.iv.  10;  Philcm.  24 ; 
Troplninus  xxi.  29  ;  2  Tim.  iv.  20  ;  TycJiiciis  in  the  letters 
written  during  Paul's  captivity  (Eph.  vi.  21  ;  Col.  iv.  7) 
and  in  his  Pastoral  Epistles  (2  Tim.  iv.  12;  Tit.  iii.  12). 
According  to  the  order  of  words  where  the  name  of  the 
place  first  follows  {Bcrcca),  then  precedes  {T/icssa/ouians), 
then  again  follows  {Dcrbc),  and  lastly  again  precedes 
{Asia),  the  name  of  the  person,  Timothy  cannot  have 
been  a  native  of  Derbe  ;  his  native  place  is  not  mentioned 
at  all  because  he  was  so  well  known  that  it  was  not  neces- 
sary. Some  suppose  that  Paul  took  all  these  with  him 
to  Jerusalem  in  order  to  have  in  them  immediate  wit- 
nesses of  his  activity  in  Asia  and  Europe.  Then  the 
word  translated  accompanied  would  have  the  sense 
of  followed,  and  the  meaning  would  be  that  up  to  Asia 
Minor  these  seven  vaew  folloived  Paul  and  Luke  and  then 
ivent  zvith  them  to  Jerusalem.  That  would  explain  the 
great  number  of  companions,  and  also  the  marginal  read- 
ing in  the  next  verse  ;  though  we  do  not  think  that  this 
is  the  obvious  sense  of  the  passage,  or  in  good  harmony 
with  the  second  clause  of  the  next  verse  {zuere  zvaiting). 
— Ver.  5.  Had  gone  before.  The  other,  well-attested, 
reading  can  be  rendered,  having  come  there.  Us.  Luke 
again  included.  (Comp.  xvi.  40.)  This  verse,  where  evi- 
dently Timothy,  mentioned  in  the  preceding  verse,  and 
belonging  to  these  of  our  present  verse,  is  distinguished 
from  ns,  proves  conclusively  that  he  cannot  be,  as 
some  maintain,  the  author  of  Acts  or,  at  least,  not  of 
those  portions  where  the  writer  speaks  in  the  first  person 
plural. — Ver.  6.  Days  of  unleavened  bread.  Comp.  Luke 
xxii.  I.  This  festival  Paul  and  his  immediate  compan- 
ions, perhaps,  in  Christian  liberty  (Rom.  xiv.  6),  to  be- 
come as  Jews  to  the  Jews  (i  Cor.  ix.  20),  had  observed 
with  the  Jews.     And  it  may  be  that  "  the  presence  of  his 


XX.  6,  7-]        PAUL  LEA  VES  PHILIPPI  FOR  TROAS.  295 

Gentile  companions  who  went  on  before  him  to  Asia 
(Troas),  would  have  been  an  hindrance  and  a  stumbling- 
block  to  him  on  this  occasion,  when  he,  no  doubt,  hoped 
to  win  some  of  his  dearly-beloved  brother  Jews  to  the 
side  of  his  Master  Christ "  {Popular  ConnncJitary).  In 
five  days.  Owing  doubtless  either  to  contrary  winds,  or 
to  a  calm.  (Comp.  xvi.  11.)  This  detail,  as  also  that  of 
the  following  clause  {seven  days),  proves  the  accurate 
knowledge  of  the  author ;  an  impostor  would  not  care, 
or  dare,  to  go  into  particulars.  Seven  days.  A  full 
week.  (Comp.  xxi.  4.)— Ver.  7.  The  first  day  of  the  week. 
The  second  testimony,  with  regard  to  age,  of  the  ob- 
servance of  the  Lord's  day  instead,  or  by  the  side,  of  the 
sabbath,  the  first  being  that  contained  in  i  Cor.  xvi.  2 
(comp.  xix.  22),  the  third  Rev.  i.  10.  So  early  the  Chris- 
tians recognized  and  practised  what  Paul  so  forcibly  ex- 
presses Col.  ii.  16,  viz.  the  freedom  from  all  ceremonial 
precepts.  Naturally  the  first  day  of  the  week,  in  remem- 
brance of  the  glorious  resurrection  and  justification  of 
Christ  (Matt,  xxviii.  i  ;  Rom.  i.  4;  iv.  25),  was  first  ob- 
served, in  Christian  liberty  and  wisdom,  by  the  Gentile 
Christians  who  in  themselves  could  have  no  motive  for 
assembling  on  the  seventh  day  or  sabbath.  Jewish 
Christians  that  possessed  the  proper  Christian  knowledge 
and  independence  also  in  this  respect  would  observe  the 
day  of  Christ's  resurrection  by  the  side  of  the  sabbath 
to  which  they  were  accustomed,  and  which  in  itself  could 
just  as  well  have  been  retained  as  the  day  of  regular 
gathering  for  public  worship,  since  Christians  are  neither 
bound  to  any  particular  day  nor  enjoined  from  selecting 
any  day.  "  We  should  fear  and  love  God  that  we  may 
not  despise  preaching  and  His  Word  ;  but  hold  it  sacred, 
and  gladly  hear  and  learn  it  "—this,  in  the  words  of 
Luther's  Small  Catechism,  is  all  that  the  Third  Com- 


296  THE  ACTS.  [XX.  7. 

mandment  enjoins  upon  the  New  Testament  children  of 
God  who  are  no  more  minors  and  as  such  tied  down  to 
temporary  precepts  and  regulations  (Gal.  iv.  i-ii).  The 
observance  of  Sunday  as  the  day  of  public  gathering  for 
hearing  the  Word  of  God  preached  and  having  the  sacra- 
ments administered  is  nowhere  commanded  in  the  New 
Testament,  and,  in  view  of  the  character  and  spirit  of  the 
New  Testament  (comp.  also  Rom.  xiv.  5  sq.),  could  not 
be  commanded.  It  is  simply  and  merely  an  ecclesiastical 
usage  and  institution  which  charity  and  regard  to  order 
(i  Cor.  xiv.  40)  should  move  us  to  respect.  That  at  least 
one  day  of  the  week,  i.  e.  one  out  of  seven,  should  be 
appointed  as  the  regular  day  of  public  preaching  is  en- 
tirely natural,  but  not  commanded,  neither  explicitly 
nor  implicitly.  The  greater  the  proportion  of  Gentile 
Christians  became  and  the  more  the  Jews  hardened 
themselves  against  the  Gospel  the  more  prevalent  would 
the  observance  of  Sunday  become.  Constantine  the 
Great  was  the  one  that  made  Sunday  a  legal  holiday,  and 
hardly  from  purely  religious  motives,  A.  D.  321.  Break 
bread.  Comp.  ii.  42  ;  i  Cor.  x.  16.  "  This  solemn  as- 
sembly of  disciples  met  together  evidently  for  no  ordinary 
meal.  The  '  breaking  bread  '  can  only  signify  the  Lord's 
Supper,  the  communion  of  the  body  and  blood  of  Christ, 
which,  in  these  early  days,  seems  to  have  been  generally 
united  with  the  Agape  or  love-feast.  Well-nigh  all  com- 
mentators, Protestant  and  Roman,  are  united  that  this  is 
the  signification  of  this  expression."  {Pop.  Couini.)  To 
break  bread  in  the  first  place  simply  means  what  the 
expression  says,  taken  in  its  literal  and  usual  sense,  viz. 
to  do  what  in  oriental  countries  usually  is  done  in  order 
to  divide  and  distribute  the  thin,  hard,  cake-like  loaves 
of  bread.  (Comp.  Matt.  xiv.  19;  xv.  36;  xxvi.  26 ;  Acts 
xxvii.  35.)     Then,  however,  since  it  also  had  been  done 


XX,  7-9-]  PAUL  AT  TROAS.—EUTYCHUS.  297 

by  Christ  in  instituting  His  Supper,  the  expression,  in  a 
technical  sense,  came  to  denote  the  celebration  of  this 
Supper.  The  context,  of  course,  in  every  instance  must 
show  which  one  of  these  two  significations  obtains  at  the 
respective  place.  Discoursed.  Or,  reasoned  (comp. 
xviii.  19)  ;  here  the  notion  of  continuity  and  assiduity  is 
implied  by  the  tense  (Imperfect).  With  them.  Those 
that  had  come  together,  except  Luke  and  the  other 
assistants  of  Paul  ;  hence  not  with  "  us!'  And  prolonged. 
As  something  that  would  be  connected  with  his  purpose. 
— Ver.  8.  And  there  were  many  lights,  etc.  Again  an 
evidence  that  the  author  of  this  incident  was  an  eye  wit- 
ness. (Comp.  6.)  Because  the  room  was  so  well  lighted 
everything  could  and  would  be  noticed.  Upper  chamber 
(i.  13).  Were  gathered.  And  stayed  together  for  some 
time  (Pluperfect). — Ver.  9.  Eutychus.  Not  further 
known.  Some  have  supposed  that  he  was  a  servant, 
which,  however,  is  not  proved  by  the  fact  that  his  name 
is  found  as  that  of  slaves  and  freedmen.  He  sat  in  the 
window,  i.  e.  in  one  of  the  large  openings  that,  without 
glass  and  sometimes  even  without  lattice-work,  as  a  rule 
in  the  east  do  service  for  our  windows.  The  first  mean- 
ing of  the  word  in  the  original  is,  a  little  door.  Borne 
down  with  deep  sleep.  Weighed  down,  overcome,  car- 
ried away,  by  deep  sleep,  sunk  in  it  (the  verb  used 
figuratively)  ;  borne  down  by  his  sleep,  caused  to  fall 
down  (the  verb  used  in  its  literal  sense).  The  first  borne 
dozvn  speaks  of  what  was  gradually  taking  place  :  sinking 
into  deep  sleep  (Participle /rri'r///)  ;  the  second,  of  what 
took  place  at  once  {Aorist).  By  his  sleep.  In  conse- 
quence, on  account  of  the  sleep  mentioned.  Yet  longer. 
Lit.  for  a  longer  (space  of  time),  viz.  than  was  usual,  or, 
than  the  young  man  had  expected  or  could  endure. 
Dead.     Not,  as  dead,  or  for  dead  ;  he  was  really  dead  as 


298  THE  ACTS.  [XX.  10-13. 

the  result  of  his  fall. — Ver.  10.  Fell  on  him,  and  embrac= 

ing  him.  Comp.  i  Kings  xvii.  17  sqq.  ;  2  King  iv.  32 
sqq.  Make  ye  no  ado.  Comp.  Mark  v.  39.  They  are 
not  to  be  troubled  in  their  mind  as  if  this  state  of  death 
were  to  continue.  His  life.  Or,  soul.  These  words 
have  the  emphasis,  not  the  following  ones,  in  him.  By  a 
miracle  wrought  through  Paul  the  lifeless  and  soulless 
body  now  was  again  inhabited  by  its  former  soul  and 
life.  The  text  does  not  read  or  mean,  His  life  is  still  in 
him,  as  if  Paul  had  ascertained  that  by  his  immediate 
contact  with  the  body  of  the  youth. — Ver.  11.  When  he 
was  gone  up.  Viz.  into  the  upper  chamber  (8).  Had 
broken  the  bread.  He  continued  the  service  interrupted 
by  the  accident.  Paul  did  not  expect  his  hearers  to  stay 
and  first  conclude  the  whole  service  before  he  paid  atten- 
tion to  Eutychus — he  wasnohyperspiritual  man,  ignoring 
the  feelings  and  wants  of  men  in  this  life  even  though 
they  be  the  best  of  Christians.  A  Christian  is  a  man  and 
regards  nothing  that  is  common  to  man  foreign  to  him- 
self (comp.  Rom.  xii.  15)  ;  irtonastic  apathy  and  indiffer- 
ence is  no  Christian  virtue  at  all,  much  less  the  Christian 
virtue  or  ideal.  A  long  while,  etc.  Following  the  ex- 
ample of  our  Saviour  (John  ix.  4).  So.  Not  before  he 
had  done  this,  giving  them  all  he  could. — Ver.  12.  They 
brought  the  lad.  The  youth,  so  young  that  he  could  be 
called  almost  a  child,  had  evidently  required  some  care 
and  attention  to  get  over  the  terrible  shock  which  his 
system  had  suffered.  (Comp.  Mark  v.  43.)  God  is  spar- 
ing in  His  miracles  :  He  does  not  perform  any  except  it 
be  necessary  for  the  spiritual  welfare  of  men  ;  and  He 
does  not  do  by  miracle  what  can  be  done  in  the  natural 
way,  except  for  a  special  reason.  Alive.  As  a  proof  of 
Paul's  words  (ver.  10).  Not  a  little.  Lit.  not  moderately, 
exceedingly. — Ver.    13.  We.      The    travelling   company 


XX.  13-15]      PAUL  LEAVES  TROAS  FOR  MILETUS.  299 

without  Paul.  Going  before.  Setting  out  in  advance  of 
Paul.  This,  however,  would  seem  to  conflict  with  ver. 
II,  where  it  is  stated  that  Paul  departed,  \t  being  most 
natural  to  assume  that  \.h\s preceded  whaX  is  stated  vers. 
12  and  13.  And  that  may  be  the  reason  for  the  reading 
^^  having  gone  up  to  the  sJiipT  Yet  it  is  not  necessary  to 
take  departed  in  that  sense,  viz.  as  being  prior  to  what 
ver.  13  relates.  It  simply  concludes  the  statement  con- 
cerning Paul  before  his  companions  are  spoken  of.  The 
ship.  The  one  that  was  ready  to  take  them  off.  Assos. 
A  maritime  city  of  Mysia,  south  of  Troas,  opposite  the 
island  of  Lesbos.  By  land  the  distance  was  only  some 
twenty  miles.  There.  Lit.  from  there.  Appointed. 
Arranged,  given  orders.  Some  suppose  the  reason  of 
this  arrangement  was  Paul's  need  of  bodily  exercise ; 
others,  some  official  business.  If  the  surmise  expressed 
above  be  correct,  it  does  not  follow  that  Paul  had  no 
companion  at  all  on  this  not  so  very  short  journey. — Ver. 
14.  At.  Lit.  to ;  coming  to  Assos,  he  met  us.  Took  him 
in.  Lit.  took  Jiini  up,  viz.  into  the  ship.  Mitylene. 
About  thirty  miles  from  Assos,  renowned  on  account  of 
its  beautiful  situation  and  magnificent  buildings,  now 
called  Castro. — Ver.  15.  Having  tarried  at  Trogyllium, 
These  words  are  omitted  by  the  best  manuscripts,  and 
may  have  been  inserted  by  a  Christian  of  Asia  Minor 
who  knew  the  locality  and  was  interested  in  the  place ; 
they  may  have  been  omitted,  again,  because  this  place  is 
opposite  Samos,  on  the  coast  of  Ionia,  not  far  from 
Ephesus,  and  it  seems  strange  that  if  Paul  had  stopped 
there  he  did  not  send  for  the  elders  of  Ephesus  here 
rather  than  at  Miletus.  To  us  it  seems  that  the  internal 
reasons  are  in  favor  of  retaining  these  words,  since  it  is 
easier  to  account  for  their  omission  than  for  their 
insertion.     Miletus.     An  old  and  formerly  renowned  city, 


300  THE  ACTS.  [xx.  15-21. 

then  outstripped  by  its  older  rival  Ephesus,  situated  more 
than  thirty  miles  south  of  the  latter,  now  in  ruins,  at 
Paul's  time  still  a  much-frequented  harbor.  (Comp. 
also  2.  Tim.  iv.  20.) — Ver.  16,  If  it  were  possible  for 
him.  He  was  not  sure  whether  this  was  the  Avill  of 
God  ;  the  apostles  were  inspired  in  those  things  only 
that  had  reference  to  the  preaching  of  the  Gospel,  and 
with  regard  to  other  matters  they  had  only  occasional 
revelations. — Ver.  17.  Eiders.  Comp.  28  ;  xi.  30. — Ver. 
18.  Ye  yourselves.  Lit.  yc,  emphatic  ;  others  might  not 
know  it,  tJicy  did.  From  tlie  first  day,  etc.  To  be  con- 
strued with  what  follows  ;  from  the  very  beginning  he 
acted  in  this  way,  and  they,  of  course,  also  immediately 
perceived  it.  Was  with  you.  Comp.  vii.  38. — Ver.  19. 
Serving.  In  entire  obedience  and  loyalty,  in  no  way 
following  his  own  will  or  inclination  in  opposition  to  that 
of  his  divine  Master,  Christ.  All  lowliness  of  mind. 
Humility  in  all  respects  and  at  all  times.  Tears.  Pressed 
out  by  affliction  and  concern.  Trials.  Even  for  the  best 
of  Christians  persecutions,  and  afflictions  in  general,  are 
also  trials  and  temptations,  on  account  of  their  fiesh ; 
not  even  an  apostle  was  perfect  in  this  regard.  (Comp. 
Phil.  iii.  12.) — Ver.  20.  How  that,  etc.  Explains  more 
fully  the  "  manner "  in  which  he  served  the  Lord. 
Profitable.  To  salvation,  whether  Law  or  Gospel,  pleas- 
ing or  displeasing.  (Comp.  i  Cor.  vii.  35  ;  x.  23  ;  xii.  7.) 
Literally  the  translation  of  this  verse  would  read,  Hoiv  I 
concealed^  or,  kept  back,  nothing  of  that  zuhich  is  profitable 
in  order  not  to  declare  it  nnto  yon  and  to  teach  yon,  etc. — 
Ver  21.  Testifying.  Afflrming  solemnly,  taking  God  to 
witness  as  to  the  truthfulness  of  the  assertion  ;  here, 
solemnly  enjoining.  Both  to  Jews,  etc.  Lit.  not  only  to 
Jews,  but  also  to  Greeks,  first  to  the  former,  but  then  also 
to  the  latter.      (Comp.  Rom.  i.  16.)      The  definite  article 


XX.  21-23-]  PAUL  AT  MILE TUS. 


301 


is  omitted  because  the  distinctive  quality  of  the  class  is 
to  be  emphasized  :  such  men  as  are  Jews,  and  such  men 
as  are  Greeks.  Repentance  toward  God.  Lit.  the 
repentance  that  turns  towards  God,  by  and  in  which  a  man 
turns  to  God.  (Comp.  iii.  19  ;  v.  31  ;  viii.  22  ;  xxvi.  20  ; — 
Mark  i.  15.)  Faith  toward.  The  direction  of  faith  ;  in 
other  passages  the  same  phrase  is  rendered  faith  in 
Christ  (xxiv.  24;  xxvi.  18;  Col.  ii.  5),  the  literal  transla- 
tion hc'mg,  faith  into  Christ.  Here  tozvard  SQQvas  to  be 
taken  because  of  the  conformity  with  repentance  toward 
God,  the  preposition  in  each  case  being  the  same.  Re- 
pentance, to  be  true  and  salutary,  must  be  directed  towards 
God,  have  Him,  His  will  and  pardon,  for  its  object ;  faith, 
to  be  true  and  saving,  must  be  directed  towards  Jesus  of 
Nazareth  as  the  promised  Christ  or  Messiah  who  by  His 
vicarious  life,  sufferings,  and  death  has  made  us  His  own, 
redeeming  us  from  the  power  of  Satan,  sin,  and  death, 
must  have  Him  for  its  object  to  cling  to  Him  and  to  rest 
in  Him. — Ver.  22.  Behold.  Announcing  something  un- 
expected to  them.  Bound  in  the  spirit.  Others  trans- 
late, bound  by  the  (Holy)  Ghost,  i.  e.  constrained  by  Him  ; 
but  this  seems  to  be  precluded  by  the  next  verse,  where 
the  Holy  Ghost  is  expressly  introduced  by  this,  His  full 
name.  The  two  interpretations,  however,  do  not  conflict 
with  each  other  so  far  as  the  general  sense  is  concerned  : 
Paul  felt  constrained  in  his  own  spirit  because  the  Holy 
Ghost  constrained  his  spirit,  impressed  it  with  the  neces- 
sity of  going  to  Jerusalem.  I.  Emphatic,  in  literal 
rendering,  bound  I  in  the  spirit  go,  etc.  He  felt  the 
necessity  if  nobody  else  did.  Befall.  Lit.  meet,  happen. 
— Ver.  23.  Save.  Except.  Testifieth.  Comp.  21.  Say- 
ing. Through  prophets  (comp.  xiii.  2  ;  xxi.  4,  li)  ;  else 
the  words,  in  every  city,  would  be  entirely  out  of  place. 
Afflictions.     In  general,  besides  the  bonds.     Abide,    Are 


302  THE  ACTS.  [xx.  24,  25. 

waiting  already. — Ver.  24.  But  1  hold  not  my  life  of  any 
account,  etc.  The  literal  translation  would  he,  But  I  do 
not  regard  my  life  wortJi  a  zvord  (speaking  of)  for  myself , 
i.  e.  as  far  as  I  am  personally  concerned,  I  would  not 
speak  a  word  to  save  my  life  ;  so  willing  he  is  to  sacrifice 
even  his  life  in  the  service  of  his  Lord  and  Saviour.  So 
that  I  may  accomplish,  etc.  That  is  the  object  for  which 
he  is  even  willing  to  give  up  his  life.  Course.  A  favorite 
figure  of  Paul's,  signifying  the  ofifice  or  ministry  of  a 
person,  his  God-given  duties  in  this  life.  (Comp.  xiii.  25  ; 
Gal.  ii.  2  ;  i  Cor.  ix.  24;  2  Tim.  iv.  7.)  And  the  minis- 
try, etc.  An  explanation  of  the  preceding  figurative 
expression.  Which  I  received  from  the  Lord  Jesus. 
Comp.  ix.  15;  Gal.  i.  i.  The  grace  of  God.  The  con- 
tents of  the  Gospel,  that  which  makes  it  Gospel,  i.  e.  glad 
tidings,  to  sinful  men.— Ver,  25.  Behold.  Comp.  22.  L 
Emphatic :  If  you  do  not,  I  do.  I  knov^.  This  expres- 
sion is  a  very  strong  one,  and  would  almost  seem  to  com- 
pel us  to  reject  without  any  further  consideration  the 
opinion  of  ancient  and  modern  exegetes,  based  especially 
upon  some  passages  in  the  pastoral  Epistles  (c.  g.  2  Tim. 
iv.  20 ;  Tit.  i.  5),  that  Paul  came  free  from  his  first 
captivity  and  was  permitted  before  his  second  captivity 
and  death  at  Rome  to  visit  again  the  churches  founded 
by  him  in  Asia,  as  also  to  carry  the  Gospel  to  Spain 
(comp.  Rom.  xv.  24);  but  it  is  not  necessary  to  assume 
that  Paul  here  speaks  of  more  than  a  personal  feeling  and 
conviction  that  was  not  based  on  a  special  divine  revela- 
tion, seeing  that  in  his  first  captivity  he  gives  expression 
to  his  confident  hope  that  he  will  come  free  and  see  his 
children  in  the  faith  again  (comp.  Phil.  i.  23  sqq. ;  ii.  24; 
Philem.  22).  Comp.  16.  Ye  shall  see  my  face  no  more. 
Not,  I  shall  see  your  face  no  more  ;  he  looks  at  their 
loss,  not  his  own,  being  in  all  humility  conscious  of  his 


XX.  25-28.]  PAUL  AT  MILETUS.  303 

office  and  gifts.  (Comp.  Rom.  xv.  29.)  Ye  all  among 
whom  I  went  about.  This  seems  to  favor  the  opinion 
that,  though  first  of  all,  yet  not  only,  the  elders  of  Ephe- 
sus  were  sent  for  (comp.  17),  an  opinion  that  is  based  on 
an  express  statement  of  Irenaeus  (adv.  hseret.  iii.  14,  i 
sqq.) ;  though  Paul  might  here  embrace  more  in  his  view 
and  expression  than  those  whose  elders  and  representa- 
tives he  saw  around  him. — Ver.  26.  Wherefore.  The 
Greek  word  really  means  because,  but  seems  to  have  here 
an  unusual  signification,  whilst  in  other  New  Testament 
passages  that  are  as  a  rule  cited  here  (Luke  i.  13  ;  Acts 
xviii.  10;  Rom.  i.  19,  21  ;  iii.  20;  viii.  7)  the  usual  mean- 
ing is  entirely  appropriate;  i  Thess.  ii.  18,  however,  is 
similar  to  our  present  passage.  Pure  from.  Comp.  xviii. 
6.  Blood.  Death,  eternal  perdition  ;  a  metonymical 
expression.  All  men.  Literally,  and  better,  all,  viz. 
those  to  Avhom  he  had  preached  the  Gospel. — Ver.  27. 
Comp.  20.  So  important  it  is  that  a  minister  of  the 
Gospel  should  be  faithful  in  this  regard,  loving,  fearing, 
and  trusting  in  God  above  all  things,  also  in  dischargrino- 
the  special  duties  of  his  holy  office. — Ver.  28.  Take  heed. 
Pay  attention,  give  the  proper  care  and  concern.  Your= 
selves.  The  foundation  of  all.  A  minister  must  first  of 
all  be  and  remain  a  Christian  and  prove  that  also  in  the 
discharge  of  his  official  duties  before  he  can  expect  to 
lead  others  to  Christ  and  salvation.  Flock.  Viz.  of 
Christ.  (Comp.  John  x.  11  sqq.)  The  Holy  Ghost. 
Although  through  men  (comp.  xiv.  23) ;  the  one  does  not 
exclude  the  other,  but  rather  includes  it — a  consolation 
but  also  a  warning,  for  every  rightly-called  minister  of  the 
Gospel.  Bishops.  Comp.  17.  From  these  two  verses  it 
is  evident  that  at  the  time  of  the  apostles  there  was  no 
essential  or  official  difference  between  an  elder  and  a 
bishop,  both  terms  denoting  one  and  the  same  person  and 


304  THE  ACTS.  [xx.  2S-30. 

office  (xi,  30).  Feed.  Lit.  be  shepherds,  tend  as  such,  not 
simply  feed,  caring  for  all  the  wants  of  the  sheep.  (Comp. 
John  xxi.  16;  I  Pet.  v.  2.)  Qod.  The  reading  of  the  two 
best  manuscripts ;  perhaps  changed  in  others  to  Lord 
because  to  speak  of  the  own  blood  of  God  seemed  too 
strong  language  ;  whilst  others  suppose  that  the  original 
reading  Lord  was  changed  to  God  because  Paul  as  a  rule 
speaks  of  the  Church  of   God  (i   Cor.  xv.  9;   Gal.  i.  13; 

1  Tim.  iii.  15),  and  not  of  Christ,  or  the  Lord  {on\y  Rom. 
xvi.  16  in  the  plural).  Purchased.  Got,  acquired  for 
Himself  as  His  property  (comp.  Eph.  i.  14;  Tit.  ii. 
14  ;  I  Pet.  ii.  9),  by  His  atoning  death  (comp. 
John  X.  II,  17,  18). — Ver.  29.  I.  Emphatic  ;  he  knows; 
if  others  do  not.  Grievous  wolves.  Figurative  lan- 
guage in  keeping  with  that  of  the  preceding  verse 
{flock),  denoting  dangerous  enemies  of  the  church,  es- 
pecially false  teachers.  (Comp.  Matt.  vii.  1 5  ; — Luke  x.  3  ; 
John  X.  12.)  Grievous.  Violent,  cruel,  unsparing. 
Sparing  the  flock.  Doing  all  they  can  to  save  it  from 
harm  and  danger ;  such  men  they  ought  to  be,  but  are 
not,  not  caring  at  all  what  becomes  of  the  Church,  hav- 
ing" no  compassion  on  immortal  souls  whom  they  destroy 
by  their  false  doctrine  and  practice. — Ver.  30.  From 
among  your  own  selves,  etc.  Gentile  Christians  of 
Gnostic  tendencies  appearing  already  in  those  early 
times  (comp.  Paul's  Epistles  to  the  Colossians,  Ephesians, 
Titus  and  Timothy),  over  against  the  Judaistic  teachers 
of  the  preceding  verse.  Perverse  things.  Perverted 
truth,  false,  misleading  doctrines.      (Comp.   Luke  xxiii. 

2  ;  Acts  xiii.  8  ;  Phil.  ii.  15.)  The  disciples.  Of  Christ. 
(Comp.  Matt,  xxviii.  19.)  After  the  death  of  John,  who 
took  Paul's  place  in  Asia  Minor  after  the  latter's  martyr- 
dom, Ephesus  became  the  principal  seat  of  Gnosticism, 
that  mixture  of  Christian  ideas  and  heathen  speculation. 


XX.  3I-33-]  PAUL  AT  MILETUS.  305 

So  Paul's  prediction  came  true.— Ver.    31.  Watch.     Be 
always  on  your  guard,  never  secure  and  careless  (comp. 
I  Cor.  xvi.  13  ;  Col.  iv.  2  ;   i  Thess.  v.  6)  ;  here  denoting 
especially  the  duty  of  a  shepherd.     By  the  space.     For 
the   space.     Three   years.      An   approximate   statement. 
(Comp.    xix.    10,    22.)     Night.      Put    first    because    then 
zvatching  is  most  necessary.     Tears.      (Comp.  19.)     Paul 
is  the  model  of  a  good,  conscientious  pastor,  both  as  to 
teaching  (20,  27)  and  to  the  care  of  the  individual  soul 
(admonish  every  one,  etc.).— Ver.  32.   The  word   of  his 
grace,     Comp.  24.     The  Gospel,  containing,  and  not  only 
announcing,  the  grace  of  God  acquired  for  us  by.  Christ, 
is  the  ordinary  means  through  which  God  works  man's 
salvation,   hence,   in   reality   a  means  of  grace,   yea,  the 
means  of  grace,  making  also  the  sacraments  such  means. 
Which.     Who,  viz.  God,  the  principal  idea  of  the  pre- 
cedino-  clause.      Build    up.       Further,    promote,  and  in- 
crease in  everything  that  pertains  to  a  Christian  individ- 
ually and  the  Christian  Church  in  general  (comp.  Rom. 
xiv.  19  sq.  ;  Eph.  iv.  16),  both  being  represented  by  the 
figure  of  a  building  erected  and  completed  gradually  here 
on  earth.      To    give   you     the    inheritance.     The     final 
crowning  of  the  whole  work  and  activity  of  God  and 
His  grace  in  saving  sin-lost  men.     Among  al!  them  that 
are  sanctified.     Comp.  xxvi.  18;  Eph.  i.  18.     Sanctifica- 
tion,   i.   e.   to    be  sanctified  completely  by   the  imputed 
holiness  of  Christ  and  to  make  a  true  beginning  in  per- 
sonal sanctification,  is  the  only  way  to  heaven  (Heb.  xii. 
14)  ;  the  former  is  at  the  same  time  the  meritorious  cause 
of  our  salvation  and  the  basis  2Ci\A  fountain  of  the  latter. 
Yei-_  y    Silver,  or  gold,  etc.     These  words  have  the  em- 
phasis ;   Paul    was    desirous   of  saving  every  one,  not   of 
obtaining  anything  from  any  one.     (Comp.  xviii.  3  ;  i  Cor. 
ix.  4  sqq.  ;  2  Cor.  xi.  7  sqq.  ;  xii.   14  sqq. ;  2  Thess.  iii. 


3o6  THE  ACTS.  [XX.  33-35. 

8  sq.)  The  special  things  mentioned  here  are  those  that 
then  and  there  were  regarded  the  most  desirable.  (Comp. 
Matt.  vi.  19 ;  James  v.  2  sq.)  Apparel.  Clothing. 
Coveted.  Not,  accepted ;  for  this  he  did  in  some  in- 
stances where  he  knew  that  it  would  not  be  misunder- 
stood. (Comp.  2  Cor.  xi.  8  sq.)  This  also  shows  that  he 
did  not  consider  it  improper  in  itself  to  accept  support 
as  a  minister.  (Comp.  Gal.  vi.  6.) — Ver.  34.  Ye  your- 
selves know.  I  need  not  tell  you,  and  you  need  not 
simply  believe  me.  These  hands.  Showing  them,  bear- 
ing, as  they  did,  the  marks  of  hard  work.  Hinistered. 
Rendered  service  in  supplying  what  was  necessary. 
Necessities.  Not,  luxury  ;  the  latter  least  of  all  a  min- 
ister should  want.  To  them.  Briefly,  for  itnto  the  neces- 
sities of  them. — Ver.  35.  Gave  you  an  example.  Lit. 
Shoived you  by  placing  under  yoiir  eyes,  taught  you  by  my 
own  example— the  most  effective  teaching  imaginable. 
How  that.  Antiquated  now  for  the  simple  tJiat.  So. 
As  I  have  done.  Labouring,  Lit.  toiling,  working  so  as 
to  get  weary,  tired,  exhausted.  To  work  thus  every  pas- 
tor must  be  willing,  though  it  need  not  be  with  his 
hands  like  Paul.  Help.  Assist,  succor.  The  weak.  In 
a  spiritual  sense,  those  that  could  have  been  offended  if 
Paul  had  acted  otherwise.  (Comp.  Rom.  xiv.  i  ;  xv.  i  ; 
I  Cor.  ix.  22.)  How.  That ;  some  render  it,  because, 
or,  for,  which  is  permissible  so  far  as  the  form  of  the 
word  in  the  original  is  concerned.  Still,  in  our  opinion, 
the  former  rendering  is  more  natural.  The  sentence 
cited  here,  as  also  in  some  post-apostolical  writings,  is,  of 
course,  a  part  of  authentic  tradition,  sanctioned  and 
warranted  by  the  Holy  Spirit  Himself  through  Paul,  and, 
may  be  meant  to  be  simply  an  example  of  those  sayings 
of  Christ  that  have  reference  to  the  point  spoken  of. 
Then  the  words  would   not  simply  mean  the  sentence 


XX.35-3S-]  PAUL  AT  MILETUS.  307 

cited.  It  is  more  blessed,  etc.,  or,  //  is  rather  blessed  to 
give  than  to  receive.  If  you  compare  both,  giving  and 
receiving,  and  ask,  which  of  the  two  is  blessed,  the 
answer  must  be,  Rather  giving  than  receiving.  Both  in- 
terpretations make  good  sense ;  we  prefer  the  former. 
Blessed.  Happy.  The  action  itself  is  called  what  in 
reality  is  the  attribute  of  him  that  performs  it. — Ver.  36. 
The  Christian  way  of  taking  leave  forever  and  assuaging 
the  grief  naturally  accompanying  it. — Ver.  'i^y.  They  all 
wept  sore.  Lit.  Considerable,  or,  miieh,  weeping  of  all 
took  place.  Kissed  him.  YAt.  kissed  Jiini  again  and  again, 
tenderly.  (Comp.  Matt.  xxvi.  49.) — Ver.  38.  Sorrowing, 
etc.  \.i\..  feeling  pain,  or,  distress,  most  of  all  o)i  account 
of  the  word.  (Comp.  25.)  Behold.  With  delight;  not 
simply,  see  (25).  The  latter  is  the  word  Paul  in  his  humility 
used  ;  the  former,  the  word  that  expresses  the  feelings  of 
his  hearers.  Brought  him.  Accompanied,  escorted  him. 
(Comp.  XV.  3  ;  xxi.  5.)  The  form  of  the  verb  (Imper- 
fect) depicts  the  reluctance  to  separate  from  the  be- 
loved teacher. 


CHAPTER  XXI. 
(A.)  Paul's  Journey  from  Miletus  to  Jerusalem. 

1-16.  And  when  it  came  to  pass  that  we  were  parted  from  them,  and  had 
set  sail,  we  came  with  a  straight  course  unto  Cos,  and  the  next  day  unto 
Rhodes,  and  from  thence  unto  Patara  :  and  having  found  a  ship  crossing 
over  unto  Phoenicia,  we  went  aboard,  and  set  sail.  And  when  we  had  come 
in  sight  of  Cyprus,  leaving  it  on  the  left  hand,  we  sailed  unto  Syria,  and 
landed  at  Tyre  :  for  there  the  ship  was  to  unlade  her  burden.  And  having 
found  the  disciples,  we  tarried  there  seven  days :  and  these  said  to  Paul 
through  the  Spirit,  that  he  should  not  set  foot  in  Jerusalem.  And  when 
it  came  to  pass  that  we  had  accomplished  the  days,  we  departed  and  went 
on  our  journey;  and  they  all,  with  wives  and  children,  brought  us  on  our 
way,  till  we  were  out  of  the  city  :  and  kneeling  down  on  the  beach,  we 
prayed,  and  bade  each  other  farewell ;  and  we  went  on  board  the  ship,  but 
they  returned  home  again. 

And  when  we  had  finished  the  voyage  from  Tyre,  we  arrived  at  Ptole- 
mais ;  and  we  saluted  the  brethren,  and  abode  with  them  one  day.  And  on 
the  morrow  we  departed,  and  came  unto  Caesarea :  and  entering  into  the 
house  of  Philip  the  evangelist,  who  was  one  of  the  seven,  we  abode  with 
him.  Now  this  man  had  four  daughters,  virgins,  which  did  prophesy.  And 
as  we  tarried  there  many  days,  there  came  down  from  Judaea  a  certain  pro- 
phet, named  Agabus.  And  coming  to  us,  and  taking  Paul's  girdle,  he 
bound  his  own  feet  and  hands,  and  said.  Thus  saith  the  Holy  Ghost,  So 
shall  the  Jews  at  Jerusalem  bind  the  man  that  owneth  this  girdle,  and  shall 
deliver  him  into  the  hands  of  the  Gentiles.  And  when  we  heard  these 
things,  both  we  and  they  of  that  place  besought  him  not  to  go  up  to  Jeru- 
salem. Then  Paul  answered.  What  do  ye,  weeping  and  breaking  my  heart  ? 
for  I  am  ready  not  to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the 
name  of  the  Lord  Jesus.  And  when  he  would  not  be  persuaded,  we  ceased, 
saying,  The  will  of  the  Lord  be  done. 

And  after  these  days  we  took  up  our  baggage,  and  went  up  to  Jerusalem. 
And  there  went  with  us  also  certain  of  the  disciples  from  Caesarea,  bring- 
ing with  them  one  Mnason  of  Cyprus,  an  early  disciple,  with  whom  we 
should  lodge. 

308 


XXI.  i-ii.]     PAUL  LEAVES  MILETUS  FOR  JERUSALEM.      309 

After  the  heart-rending  leave-taking  from  the  elders  of 
Ephesus  Paul  and  his  companions  sailed  directly  to  the 
Island  of  Cos,  the  next  day  reached  Rhodes,  and  then 
came  to  Patara,  having  taken  first  a  southerly  and  then 
an  easterly  direction  (i).  At  Patara  Paul  changed  ships, 
embarking  on  one  bound  directly  for  Phoenicia  (2).  At 
the  important  island  of  Cyprus  they  did  not  stop  at  all, 
but  merely  came  in  sight  of  it,  sailing  south  of  it  in  a 
straight  direction  to  Syria  and  there  landed  at  the  form- 
erly so  celebrated  port  of  Tyre,  for  which  the  cargo  was 
intended  (3).  With  the  seemingly  small  number  of 
Christians  here  they  stayed  a  whole  week,  until  the  ship 
was  ready  to  continue  its  voyage.  These  fellow-believers 
tried  to  persuade  Paul  not  to  go  to  Jerusalem  since  the 
Holy  Ghost  had  revealed  to  them  that  he  would  meet 
there  with  severe  persecutions  ;  but  they  could  not  prevail 
upon  him,  as  he  was  convinced  that  it  was  the  will  of 
God  that  he  should  go  there,  whatever  might  betide 
him  (4).  When  at  last  the  travellers  could  leave,  the 
whole  congregation,  old  and  young,  accompanied  them 
to  the  sea  beach  and  there  prayed  with  them  (5) ;  so 
much  they  had  come  to  love  them.  At  Ptolemais  the 
voyage  was  completed.  Having  stayed  there  a  day  with 
the  Christians  (7),  Paul  and  his  companions  went  by  land 
to  Caesarea  and  there  remained  for  some  days  with  Philip, 
one  of  the  first  deacons  and  afterwards  an  evangelist  or 
missionary  (8).  He  had  four  virgin  daughters  that  pos- 
sessed the  gift  of  prophecy  and,  no  doubt,  also  exercised 
it  now  with  regard  to  the  fate  awaiting  Paul  (9).  Fur- 
thermore, during  their  stay  there  also  a  prophet  from 
Judaea  came,  by  the  name  of  Agabus  (10),  and  by  a  sym- 
bolical action  emphasized  his  prophetic  declaration  that 
Paul  in  Jerusalem  would  be  seized  by  the  Jews  as  a 
criminal  and  turned  over  into  the  hands  of  the   Roman 


3IO  THE  ACTS.  [XXI.  12-16. 

government  (11).  Then  all  combined  in  entreating  Paul 
to  desist  from  carrying  out  his  purpose  of  going  to  Jeru- 
salem (12).  But  he  mildly  rebuked  them  for  doing  all 
they  could  to  discourage  him  from  doing  his  duty,  as  he 
saw  it,  and  declared  his  invincible  determination,  if  nec- 
essary, even  to  die  for  the  blessed  Gospel  of  his  Lord  and 
Saviour  (13).  And  his  well-meaning  fellow-believers 
could  not  but  quietly  submit  to  the  evident  will  of  their 
common  Master  (14).  Having  made  all  the  necessary 
preparations,  Paul  and  his  companions  then  went  up  to 
Jerusalem  (15),  accompanied  by  some  Christians  from 
Caesarea  who  brought  them  to  an  early  disciple  of  Christ, 
a  countryman  of  Barnabas,  with  whom  they  were  to  take 
up  their  abode  in  Jerusalem  (16). 

Ver.  I.  We  were  parted  from  them.  Lit.  Jiaviiig  torn 
ourselves  away  from  tJicvi.  (Comp.  Luke  xxii.  41.)  Cos. 
About  forty  miles  south  of  Miletus,  famous  then  for  its 
wine  and  fabrics,  with  a  celebrated  temple  of  yEsculapius 
and  a  renowned  school  of  medicine,  as  also  with  many 
Jewish  residents,  now  called  Ko,  or  Stanchio.  Rhodes. 
About  fifty  miles  southeast  of  Cos,  an  island  noted  for  its 
delightful  climate  and  its  importance  for  the  trade 
between  the  east  and  west.  At  the  time  of  Paul  the 
renowned  Colossus  had  already  been  destroyed  by  an 
earthquake.  Enjoying  some  freedom  during  the  days  of 
the  Roman  empire  and  having  a  bright  name  in  the  his- 
tory of  the  Crusades,  it  now  belongs  to  Asiatic  Turkey, 
retaining  the  name,  but  scarcely  anything  else,  of  olden 
times  and  fame.  Patara.  East  of  Rhodes,  at  that  time 
a  considerable  maritime  city  of  Lydia,  famous  also  on 
account  of  an  oracle  of  Apollo,  now  in  ruins. — Ver.  2. 
Crossing  over.  On  its  way  to  cross  over,  ready  and 
about  to  do  so. — Ver.  3.  Cyprus,  Comp.  xi.  19;  xiii. 
4;   XV.  39;    xxvii.  4; — iv.  36;    xi.   20;    xxi.   16.     Syria. 


XXI.  3,  4]  PAUL  AT  TYRE.  311 

The  Roman  province  embracing  also  Phoenicia  and  Pales- 
tine. Tyre.  "  In  Paul's  days  the  glory  of  Tyre,  as 
described  in  the  prophecies  of  Isaiah  and  Ezekiel,  had 
long  since  faded.  Its  merchants  were  no  more  princes. 
The  modern  cities  of  Antioch  and  Caesarea  had  proved 
successful  rivals  to  the  old  capital  of  Phoenicia.  In  honor 
of  its  ancient  grandeur  the  Roman  emperor" gave  it  the 
privilege  of  a  'free  city.'  It  retained  a  considerable  posi- 
tion among  cities,  however,  until  the  close  of  the 
thirteenth  century,  when  it  was  taken  and  destroyed  by 
the  Saracens.  It  has  never  risen  since  that  awful  ruin 
above  the  condition  of  a  wretched  village.  It  now, 
indeed,  fulfils  the  old  prophecy,  and  is  literally,  with  its 
shapeless  ruins  by  the  sea,  only  '  a  place  to  spread  nets 
upon  '  "  (Ezek.  xxvi.  14).  {Popular  Coj/imcntary.)  There 
the  ship  was  to  unload,  etc.  Lit.  Thither  the  ship  zvas 
unloading  her  freight,  i.  e.  for  that  place  the  ship  was 
bound,  and  having  arrived  there,  she  was  now  unload- 
ing.— Ver.  4.  Found.  Found  out  by  search ;  hence, 
there  must  have  been  at  least  a  comparatively  small 
number  in  the  large  city.  How  Christians  came  to  be 
there  at  all  is  explained  in  part  xi.  19;  xv.  3.  Tarried 
there  seven  days.  Apparently  on  account  of  the  ship. 
Through  the  Spirit.  The  knowledge  of  Paul's  fate  was 
given  them  through  the  Holy  Ghost,  and  in  their  love  to 
Paul  they  looked  upon  this  revelation  as  given,  them  for 
the  purpose  of  warning  Paul ;  except  for  this  revelation 
they  would  not  have  had  any  reason  for  their  warning, 
and  therefore  the  brief  expression  can  be,  They  warned 
him  through  the  Holy  Ghost.  Paul  understood  better 
the  intention  of  the  Holy  Ghost  in  making  these  revela- 
tions, viz.  to  prepare  him  and  his  fellow-Christians  for 
his  fate.  (Comp.  xx.  22  sq.)  Set  foot  in  Jerusalem. 
Not   even  that,  keep  entirely  away  in  order  to  avoid  the 


312  THE  ACTS.  [xxi.   5-7. 

danger. — Ver.  5.  Accomplished.  P'inished,  brought  to 
an  end  ;  the  time  they  had  to  wait  seemed  long  to  them, 
since  Paul  hurried  to  get  to  Jerusalem  (xx.  16).  They 
all.  Also  an  indication  of  the  smallness  of  the  congre- 
tion.  Brought  us  on  our  way.  Comp.  xx.  38. — Ver.  6. 
The  ship.  In  our  view  the  same  that  had  brought 
them  to  Tyre,  wherewith  the  definite  article  is  in 
best  accord,  though  this  could  mean  simply  the  special 
ship  which  now  was  to  receive  them.  (Comp.  xx.  38.) 
Since  the  distance  from  Tyre  to  Ptolemais  was  scarcely 
more  than  that  from  the  latter  place  to  Csesarea  and  could 
just  as  well  be  made  by  land,  some  suppose  that  the 
stay  at  Tyre  was  not  solely  occasioned  by  the  waiting 
for  the  departure  of  the  ship,  but  also,  if  not  mainly, 
by  the  desire  of  the  brethren  to  have  Paul  stay  with 
them  as  long  as  possible  and  his  reluctance  to  refuse  them, 
and,  perhaps,  even  a  struggle  within  him  between  the 
two  opposing  influences  that  were  brought  to  bear  upon 
him  (comp.  13;  Phil.  i.  23  sq.),  in  which  struggle  he 
proved  himself  a  true  disciple  of  Christ  by  humbly  and 
willingly  submitting  to  the  will  of  God,  though  also  in 
him  a  willing  spirit  had  to  overcome  a  weak  flesh.  (Comp. 
XX.  36  ;  xxi.  5  ;  Matt.  xxvi.  39,  42,  44,  41.)  But  verse  4 
makes  the  impression  that  some  external  obstacle  pre- 
vented Paul  from  continuing  his  journey  immediately, 
which  most  naturally  is  supposed  to  have  been  the  un- 
loading and  reloading  of  the  ship,  and  that  on  account  of 
this  they  looked  up  the  disciples.  It  may  be,  however, 
that  then  the  causes  mentioned  above  had  something  to 
do  with  their  waiting  so  long  and  not  taking  another 
ship  or  going  by  land.  There  is  certainly  not  the  least 
necessity  of  asserting  a  discrepancy  between  the  intention 
of  Paul  as  stated  xx.  16  and  his  conduct  during  the  jour- 
ney.    (Comp.  also  10.) — Ver.  7.  Ptolemais.     The  ancient 


XXI.  7-IO.]        PAUL  AT  CJESAREA    WITH  PHILIP.  313 

Acco  (Judges  i.  31),  retaining  even  now  its  old  name  with 
the  Arabs,  by  western  nations  called  Jean  d'Acre,  often 
mentioned  in  the  history  of  the  crusades,  now  counting 
about  15,000  inhabitants.  The  better  translation  here 
seems  to  be,  But  ive,  having  entirely  eoinpleted  our  voyage, 
arrived  from  Tyre  at  Ptoleinais.  The  voyage,  from  Mace- 
donia on  (xx.  6),  Tyre  having  been  the  last  stopping- 
place,  was  now  ended  ;  from  now  on  they  went  by  land. 
One  day.  No  longer,  there  being  no  special  reason  for 
it. — Ver.  8.  Caesarea.  Comp.  viii.  40.  Philip  the  evan= 
gelist.  Comp.  viii.  5,  40.  An  evangelist  was  a  missionary 
assisting  the  apostles  in  spreading  the  Gospel,  having  no 
special  charge.  One  of  the  seven.  Comp.  vi.  4  sq. 
Some  translate,  WJio  %vas  tJie  evangelist  of  the  seven,  who 
of  those  seven  was  in  a  special  sense  the  evangelist  and 
hence  also  bore  this  name.  The  common  rendering 
seems  preferable  because  most  natural.  The  position  of 
Philip  seems  to  have  been  the  reason  why  they  stayed 
with  him  for  some  time  notwithstanding  the  eagerness  of 
Paul  to  get  to  Jerusalem  (xx.  16),  as  Paul  here  could  get 
the  best  information  with  regard  to  the  state  of  affairs  at 
Jerusalem. — Ver.  9.  Which  did  prophesy.  Comp.  ii.  17; 
xi.  27.  This  statement  denotes  the  gift  that  they  pos- 
sessed, not  necessarily  the  exercise  of  that  gift  just  at 
that  time  ;  but  it  is  difificult  to  explain  why  this  notice 
should  be  introduced  here,  if  their  gift  had  not  been 
exercised  in  this  connection. — Ver.  10.  Many  days. 
Lit.  more  days,  viz.  than  might  be  expected,  several. 
Came  down.  Jerusalem  was  situated  higher,  both  with 
regard  to  location  and  dignity  ;  and  so  was  Judaea. 
Prophet.  Comp.  xi.  27.  Agabus.  No  doubt  the  same 
that  is  mentioned  xi.  28,  the  expression  here,  a  certain 
prophet  from  fudeca,  being  used  without  any  regard  to 
the  former  mention  of  him  made  so  long  before. — Ver.  1 1. 


314  THE  ACTS.  [xxi.  11-16. 

Taking.  Lit.  taking  tip,  viz.  from  the  ground  or  wherever 
Paul  had  put  it.  His  own.  Not  Paul's,  though  with 
Paul's  girdle.  He  did  this  binding,  of  course,  in  two 
separate  actions.  (Comp.  John  xxi.  18; — Isa.  xx. ;  Jer. 
xiii. ;  xix. ;  Ez.  iv.)  Thus  saith  the  Holy  Ghost.  Through 
me,  his  organ. — Ver.  12.  Both  we  and  they.  Lit.  7iot 
only  wc  but  also  tJicy.  That  place.  Caesarea. — Ver.  13. 
What  do  ye,  weeping,  etc.  Consider  what  you  are  doing 
by  weeping.  The  same  sense  would  be  expressed,  though 
not  so  emphatically,  by  the  question  :  Why  do  you  weep, 
etc.  Breaking  my  heart.  Depriving  me  of  strength 
and  courage,  dispiriting,  incapacitating  me  for  enduring 
trials  {Grlnun-Tliayer)  ;  would  it  not  be  better  to  under- 
stand it  of  causing  extreme  ^r/Vy  and  sorrow  on  account 
of  not  being  able  to  accede  to  their  request  ?  That  they 
cannot  discourage  him,  seems  to  be  the  express  sense  of 
the  next  clause  :  I  (emphatic,  over  against  them  and 
others)  am  ready,  etc.  At  Jerusalem.  Lit.  to  Jerusalem, 
i.  e.  having  gone  and  arrived  there.  The  name  of  the 
Lord  Jesus.  Comp.  ii.  38. — Ver.  14.  Ceased.  Were  quiet, 
silent,  said  no  more  to  move  him.  Of  the  Lord.  Em- 
phatic, hence  better,  TJie  Lord's  zvill  be  done.  Lord. 
Christ. — Ver.  15.  We  took  up  our  baggage.  Lit.  having 
made  ready,  viz.  the  things  needed  for  the  journey,  on 
account  of  the  approaching  festival  and  a  longer  stay  at 
Jerusalem.  Others,  who  think  that,  because  of  the 
manifold  delay  on  the  journey,  they  were  too  late  for 
the  festival  (comp.  xx.  16),  understand  it  as  referring  to 
the  rest  and  recreation  enjoyed  at  Caesarea  and  so  much 
needed  in  order  to  undergo  all  the  excitement  and  trouble 
at  Jerusalem. — Ver.  16.  Mnason.  The  Greek  name  sug- 
gests a  Gentile  Christian,  or  at  least  a  Hellenist,  or 
"  Grecian  Jew."  (Comp.  vi.  i.)  An  early  disciple.  Con- 
verted, perhaps,  by  Barnabas,  his  countryman  (iv.  36)  or 
Paul.     (Comp.  xiii.  4  sqq.) 


XXI.  17-20.]    PAULS  RECEPTION  AT  JERUSALEM.  315 

(B.)  Paul's  Reception  at  Jerusalem  on  the  Part 
.OF  HIS  Fellow-Christians  (A.  D.  59). 

17-26.  And  when  we  were  come  to  Jerusalem,  the  brethren  received  us 
gladly.  And  the  day  following  Paul  went  in  with  us  unto  James  ;  and  all 
the  elders  were  present.  And  when  he  had  saluted  them,  he  rehearsed  one 
by  one  the  things  which  God  had  wrought  among  the  Gentiles  by  his  min- 
istry. And  they,  when  they  heard  it,  glorified  God ;  and  they  said  unto 
him,  Thou  seest,  brother,  how  many  thousands  there  are  among  the  Jews 
of  them  which  have  believed ;  and  they  are  all  zealous  for  the  law :  and 
they  have  been  informed  concerning  thee,  that  thou  teachest  all  the  Jews 
which  are  among  the  Gentiles  to  forsake  Moses,  telling  them  not  to  circum- 
cise their  children,  neither  to  walk  after  the  customs.  What  is  it  therefore .'' 
they  will  certainly  hear  that  thou  art  come.  Do  therefore  this  that  we  say 
to  thee :  We  have  four  men  which  have  a  vow  on  them ;  these  take,  and 
purify  thyself  with  them,  and  be  at  charges  for  them,  that  they  may  shave 
their  heads  :  and  all  shall  know  that  there  is  no  truth  in  the  things  whereof 
they  have  been  informed  concerning  thee ;  but  that  thou  thyself  also  walk- 
est  orderly,  keeping  the  law.  But  as  touching  the  Gentiles  which  have 
believed,  we  wrote,  giving  judgment  that  they  should  keep  themselves  from 
things  sacrificed  to  idols,  and  from  blood,  and  from  what  is  strangled,  and 
from  fornication.  Then  Paul  took  the  men,  and  the  next  day  purifying  him- 
self with  them  went  into  the  temple,  declaring  the  fulfilment  of  the  days  of 
purification,  until  the  offering  was  offered  for  every  one  of  them. 

At  Jerusalem  Paul  and  his  companions  were  received 
with  joy  by  Mnason  and  other  fellow-Christians  whom 
they  happened  to  meet  (17),  and  on  the  following  day 
they  went  to  see  the  leader  of  the  church  at  Jerusalem, 
James,  where  also  the  other  elders  came  together  (18). 
Having  heard  from  Paul  himself  in  detail  what  blessed 
work  God  had  permitted  him  to  do  among  the  heathen 
(19),  they  gave  thanks  and  praise  to  God,  but  at  the  same 
time  held  it  their  duty  to  apprise  Paul  of  the  attitude  of 
the  great  number  of  Jewish  Christians  towards  him. 
Notwithstanding  their  faith  in  Jesus  as  the  Christ  they 
still  clung  to  their  former  mode  of  religious  life,  observ- 
ing the  ceremonial  laws  of  the  Old  Testament  as  before, 
though  not  attaching  any  merit  thereto,  and  holding  that 


3i6  THE  ACTS.  [XXI.  2c^26. 

to  be  the  proper  course  for  a  Christian  of  Jewish  descent 
(20).  Now  they  had  been  told  by  Judaizing  teachers 
that  Paul  was  commanding  Jewish  Christians  to  omit 
their  former  customs,  above  all  circumcision — a  malicious 
exaggeration  of  the  doctrine  of  Paul  that  the  observance 
of  the  ^Mosaic  law  was  not  necessarj-  to  salvation,  and 
hence  should  not  be  required  of  the  Gentiles  that  became 
Christians  (21 ).  As  to  the  natural  question  what  had 
best  be  done  under  the  peculiar  circumstances,  since  the 
people  will  hear  of  Paul's  presence  and  surely  flock- 
together  to  hear  and  observe  him  (22),  James  and  the 
others  point  to  the  fact  that  four  members  of  the  congre- 
gation there  have  a  vow  upon  themselves  (23),  and  advise 
him  to  make  himself  a  partaker  in  that  vow  for  the  rest 
of  the  time  and  then  do  what  was  considered  a  specially 
charitable  and  pious  work,  pay  the  expenses  required  to 
complete  the  vow  and  to  be  absolved  from  it ;  thus  every 
one  would  know  that  the  charges  preferred  against  him 
were  without  all  foundation  (24).  This,  however,  was  not 
to  be  understood  as  abrogating  in  the  least  what  had 
been  decreed  by  the  first  Christian  council  as  the  attitude 
of  the  Gentile  Christians  towards  the  ^losaic  law  (25). 
Paul,  seeing  that  he  could  do  what  was  suggested  without 
sacrificing  any  Gospel  principle,  followed  the  advice  of 
the  brethren  and  went  to  the  temple  to  announce  to  the 
proper  priestly  authorities  that  the  time  of  their  vow  was 
at  an  end  and  that  the  usual  sacrifices  would  be  offered  by 
each  of  them  (26V 

Ver.  18.  Paul.  The  principal  person  :  not  simply,  ttr. 
James.  The  brother  of  the  Lord.  (Comp.  xii.  17.)  If  this 
assumption  be  correct,  none  of  the  apostles  were  in  the 
city  at  that  time,  since  otherwise  they  would  have  been 
the  very  persons  to  be  mentioned  here.  Elders.  Comp. 
xi.  30. — Ver.  19.    Rehearsed.     Related  in  detail,  recount- 


XXI.  19-21.]     PAWS  RECEPTION  AT  JERUSALEM.  317 

ed.  God  had  wrought.  Note  the  humility  of  this  fore- 
most worker  among  the  apostles  manifested  ever^'where. 
(Comp.  I  Cor.  XV.  10.) — Ver.  20.  Seest.  Beholdest,\vith 
astonishment  and  joy.  Brother.  They  regard  him  in  the 
proper  light  and  assure  him  of  this  before  they  speak  of 
the  attitude  of  others  who  take  a  different  view.  Thou- 
sands. Lit.  myriads,  or,  ten  thousands  ;  a  popular 
expression  for  a  great  number.  (Comp.  Luke  xii.  i  ;  i  Cor. 
iv.  15.)  Have  believed.  Have  come  to  believe  and  now 
are  believers  (Perfect).  And  they  are  all  zealous  for  the 
law.  An  independent  clause,  not  to  be  connected  with, 
TJiou  stcst.  Zealous  for  the  law.  Men  who  are  careful 
and  scrupulous  in  observing  the  ceremonial  law  and  de- 
fending their  position  as  the  correct  one  (Comp.  Gal.  i. 
i^.') — Ver.  21.  Informed.  Taught,  instructed,  namely 
by  the  Judai.stic  teachers  and  opponents  of  Paul  who 
made  it  a  part  of  their  instruction  to  decry^  Paul  and  his 
teaching  ;  not  simply,  told.  The  same  word  is  found,  e.g. 
xviii.  25;  Luke  i.  4;  Rom.  ii.  18.  To  forsake  Moses. 
Lit.  apostasy,  defection,  from  Moses,  leaving  and  neglect- 
ino-  his  laws  and  ordinances.  Both  words,  apostasy  and 
Moses,  are  emphatic :  apostasy,  ugly  in  itself,  and  from 
Moses,  the  mediator  of  the  Old  Testament.  Neither. 
In  general ;  circumcision  was  the  basis  and  promise  of 
the  fulfilment  of  the  whole  ceremonial  law  (Gal.  v.  3). 
Customs.  Religious  observances  and  rites.  That  Paul 
was  no  fanatical  opponent  of  the  ceremonial  law,  neglect- 
incr  and  forbidding  its  observance  indiscriminately  and 
absolutely,  is  shown  by  his  whole  conduct  (e.  g.  xvi.  3  ; 
xviii.  18  ;  xxi.  26).  Jewish  Christians  who  simply  re- 
tained their  former  customs  because  they  were  used  to  them, 
without  regarding  the  observance  of  them  as  necessary 
and  meritorious,  were  never  by  him  urged  to  discontinue 
them  ;  but  as  soon  as  the  observance  of  the  ceremonial 


3i8  THE  ACTS.  [XXI.  21-24. 

law  was  to  be  imposed  as  binding  upon  Christians  he 
protested  energetically,  showing  forth  the  necessary  con- 
sequences, viz.  the  abolition  of  the  New  Testament 
economy  and  the  re-establishment  of  that  of  the  Old. 
(Comp.  Rom.  xiv.  i  sqq. ;  Gal.  i.  3  sqq.  ;  v.  i  sqq.) — Ver. 
22.  What  is  it  therefore.  What  then  is  the  state  of 
affairs  ?  and,  consequently,  what  shoukl  be  done  ?  (Comp. 
Rom.  iii.  9;  i  Cor.  xiv.  15.)  The  multitude  must  come 
together  ;  for.  These  words  of  the  A.  V.  are  omitted  by 
the  best  manuscripts.  They  seem  to  be  a  gloss,  occa- 
sioned perhaps  by  verse  27  or  xv.  4,  and  then  copied  into 
the  text.  The  literal  rendering,  moreover,  would  be,  a 
multitude,  not,  the  multitude ;  and  that  could  hardly  be 
understood  of  a  vieeting  of  all  the  Christians.  But  if  that 
cannot  be  the  sense,  the  word  must  seems  entirely  too 
strong ;  for  neither  necessity  nor  duty  and  ohligatiojt  can 
be  predicated  of  the  coming  together  of  a  multitude 
eager  for  seeing  and  watching  Paul. — Ver.  23.  Therefore. 
To  meet  the  case  and  to  act  in  accordance  with  the  cir- 
cumstances. This  that  we  say  to  thee.  They  empha- 
size that  what  he  is  to  do  is  their  advice  to  him  and 
according  to  their  view  the  best,  if  not  the  only,  way  out 
of  the  difficulty.  Perhaps  they  were  a  little  doubtful 
whether  he  would  be  willing  to  execute  their  plan.  A 
vow.  No  doubt,  similar  to  the  one  mentioned  xviii.  18. 
— Ver.  24.  Take.  To  thyself,  with  thyself,  join  to  thy- 
self. Purify  thyself.  Conseerate  thyself  to  God  by  a  vow. 
The  original  has  here  the  same  word  that  Num.  vi.  2  sqq. 
is  used  by  the  Septuagint  for,  separate  himself,  i.  e.  from 
common  life,  dedicating  himself  to  God  and  His  service 
in  a  special  way,  by  a  vow.  Purify  thyself  with  them. 
Take  their  vow  upon  thyself.  (Comp.  Numb.  vi.  2  sqq.) 
The  regulation  concerning  food  would  especially  apply  to 
Paul  for  so  short  a  time.  Be  at  charges.    Incur  expenses, 


XXI.  24-26.]     PAUVS  RECEPTION  AT  JERUSALEM.  319 

spend,  pay.     That  they  may  shave  their    heads.     And 

thus  complete  their  vow,  become  free  from  it.  (Comp. 
Numb,  vi.  13  sqq.)  These  four  men  were  evidently  too 
poor  to  furnish  the  sacrifices  necessary  in  order  to  be  ab- 
solved from  their  vow.  No  truth.  Lit,  nothing ;  noth- 
ing was  in  existence  of  that  which  Paul  had  been  charged 
with  by  his  opponents.  Informed.  Comp.  21,  Thou 
thyself.  Not  simply  permitting  others  to  observe  the 
law,  but  even  keeping  it  thyself.  Walkest  orderly,  keep- 
ing, etc.  Lit,  -ii'alkcst,  keeping,  etc.,  i.  e,  walkest  as  one 
docs  who  keeps  the  law.  Walkest.  Livest,  conductest 
thyself,  (Comp,  Gal,  v,  25,) — Vcr,  25.  Comp.  xv.  19-29, 
Have  believed.  Comp,  20.  We.  Emphatic ;  that  was 
their  own  action,  and  they  still  recognized  it  as  correct. 
This  they  had  done,  made  a  concession,  so  to  say,  from 
the  standpoint  of  Jewish  Christians  by  not  asking 
more  ;  now  Paul  was  asked  to  do  something  which 
could  be  regarded  as  a  sort  of  concession  from, 
the  standpoint  of  Gentile  Christians,  He  is  reminded 
of  the  former  in  order  to  make  it  easier  for  him  to  grant 
the  latter.  Giving  judgment.  Lit.  after  having  judged, 
or  resolved,  decreed,  come  to  the  conclusion, — Ver,  26, 
Took.  Comp.  24,  Purifying  himself.  Lit,  having pjiri- 
Jied  himself,  by  taking  part  in  their  vow  as  far  as  he  could. 
Temple.  One  of  the  courts,  probably  that  of  the  Is- 
raelites, not  the  temple  proper.  (Comp,  ii,  46.)  Declaring. 
Viz,  to  the  officiating  priest  (Numb.  vi.  16).  The  fulfil- 
ment, etc.  This  may  mean,  either  that  the  vows  were 
now  fulfilled,  or  that  the  fulfilment  was  near;  in  the 
former  case  the  seven  days  mentioned  in  the  next  verse 
would  be  the  days  necessary  for  offering  the  different 
sacrifices  for  all  of  them,  the  time  not  being  the  same  for 
all ;  in  the  latter  case  those  seven  days  would  be  those 
that  still  were  to  be  observed  in  the  fulfilment  of  the  vow. 


320  THE  ACTS.  [xxi.  26. 

including,  perhaps,  tlie  day  or  days  necessary  for  tlie 
sacrifices.  The  former  seems  to  us  to  be  the  most  natural 
interpretation.  Until  the  offering  was  offered,  etc.  So 
far  the  purification  or  vow  had  been  fulfilled  that  it  was 
only  necessary  to  ofTer  the  customary  sacrifices.  Others 
construe  this  clause  with  the  words,  Purifying  Jiimsclf 
ivith  than  zvcnt  into  the  temple  :  this  he  continued  to  do 
until  the  offering  zvas  offered  for  every  one  of  them.  Thus 
the  words,  Declaring  the  fulfilment  of  the  days  of  purifiea- 
tion,  would  be  a  sort  of  parenthesis.  Still  others  trans- 
late. Declaring  that  he  would  filfil  the  days  of p2irification 
until  the  offering  zvould  be  offered  for  every  one  of  them. 
And  still  others  insert  the  words,  and  stayed  there  {v^3L\te.d 
in  the  holy  enclosure),  before,  iintil  the  offering,  etc.  In 
our  opinion  the  first  interpretation  is  to  be  preferred  ;  the 
mood  of  the  verb  (Indicative,  not  Optative  or  Subjunc- 
tive [xxiii.  12])  is  chosen  from  the  standpoint  of  Luke 
the  historian,  not  of  Paul, 

(C.)  Paul  taken  Prisoner. 

27-40.  And  when  the  seven  days  were  almost  completed,  the  Jews  from 
Asia,  when  they  saw  him  in  the  temple,  stirred  up  all  the  multitude,  and 
laid  hands  on  him,  crying  out,  Men  of  Israel,  help :  This  is  the  man,  that 
teacheth  all  men  everywhere  against  the  people,  and  the  law,  and  this  place  : 
and  moreover  he  brought  Greeks  also  into  the  temple,  and  hath  defiled  this 
holy  place.  For  they  had  before  seen  with  him  in  the  city  Trophimus  the 
Ephesian,  whom  they  supposed  that  Paul  had  brought  into  the  temple. 
And  all  the  city  was  moved,  and  the  people  ran  together:  and  they  laid 
hold  on  Paul,  and  dragged  him  out  of  the  temple:  and  straightway  the 
doors  were  shut.  And  as  they  were  seeking  to  kill  him,  tidings  came  up  to 
the  chief  captain  of  the  band,  that  all  Jerusalem  was  in  confusion.  And 
forthwith  he  took  soldiers  and  centurions,  and  ran  down  upon  them  :  and 
they,  when  they  saw  the  chief  captain  and  the  soldiers,  left  off  beating  Paul. 
Then  the  chief  captain  came  near,  and  laid  hold  on  him,  and  commanded 
him  to  be  bound  with  two  chains  ;  and  inquired  who  he  was,  and  what  he 
had  done.  And  some  shouted  one  thing,  some  another,  among  the  crowd : 
and  when  he  could  not  know  the  certainty  for  the  uproar,  he  commanded 


XXI.  27-31.]  PAUL   TAKEN  PRISONER.  321 

him  to  be  brought  into  the  castle.  And  when  he  came  upon  the  stairs, 
so  it  was,  that  he  was  borne  of  the  soldiers  for  the  violence  of  the  crowd  ; 
for  the  multitude  of  the  people  followed  after,  crying  out.  Away  with 
him. 

And  as  Paul  was  about  to  be  brought  into  the  castle,  he  saith  unto  the 
chief  captain.  May  I  say  something  unto  thee  ?  And  he  said,  Dost  thou 
know  Greek  ?  Art  thou  not  then  the  Egyptian,  which  before  these  days 
stirred  up  to  sedition  and  led  out  into  the  wilderness  the  four  thousand  men 
of  the  Assassins  ?  But  Paul  said,  I  am  a  Jew,  of  Tarsus  in  Cilicia,  a  citizen  of 
no  mean  city :  and^I  beseech  thee,  give  me  leave  to  speak  unto  the  people. 
And  when  he  had  given  him  leave,  Paul,  standing  on  the  stairs,  beckoned 
with  the  hand  unto  the  people ;  and  when  there  was  made  a  great  silence, 
he  spake  unto  them  in  the  Hebrew  language,  saying. 

When  the  seven  days  necessary  for  the  sacrifices  were 
nearly  at  an  end,  the  Jews  from  Asia  Minor  that  were 
present  in  Jerusalem  and  had  always  shown  a  hostile 
spirit  towards  Paul,  with  amazement  and  anger  saw  him 
on  the  temple  grounds,  and,  stirring  up  all  that  were 
there,  seized  him  (27),  calling  upon  the  Jews,  as  members 
of  the  people  of  God,  to  assist  them  in  preventing  this 
avowed  enemy  of  all  that  was  holy  to  them  from  con- 
tinuing in  his  nefarious  career,  seeing  that  in  his  im- 
pious audacity  he  had  even  dared  to  profane  the  sanct- 
uary by  taking  heathen  into  that  part  of  the  holy 
place  that  was  expressly  reserved  for  the  people  of  Israel 
(28).  This  latter  charge  was  nothing  but  an  unwarranted 
assumption  based  on  the  fact  that  some  time  before  they 
had  seen  one  of  Paul's  travelling  companions,  a  Gentile 
Christian  from  Ephesus,  with  him  in  the  city  (29).  The 
consequence  of  this  outcry  was  a  commotion  throughout 
the  whole  city  and  a  concourse  of  the  people  who  seized 
Paul  with  the  intention  of  putting  him  to  death  and 
thus  getting  rid  of  him  ;  but  in  order  not  to  defile  the 
holy  place  with  human  blood  they  dragged  him  out  of 
the  temple  grounds,  whereupon  the  temple  guards  im- 
mediately closed  the  gates  (30).  Whilst  the  furious  mob 
21 


322 


THE  ACTS.  [XX I.  3 1 -40. 


was  now  trying  to  carry  out  their  murderous  designs, 
some  one  informed  the  chief  commander  of  the  Roman 
garrison  of  Jerusalem  that  the  whole  city  was  in  an  up- 
roar (31).  He,  in  accordance  with  his  duty  to  keep  the 
city  quiet,  forthwith  took  some  soldiers  with  their  cap- 
tains and  hastened  to  see  what  the  trouble  was ;  and 
this,  of  course,  put  an  end  to  the  lawless  proceedings  of 
the  mob  (32).  The  commander  now  took  Paul  and,  sup- 
posing him  to  be  guilty  of  some  grievous  crime,  had  him 
chained  to  two  soldiers,  as  the  Roman  fashion  was  in  such 
cases,  and  then  asked  the  crowd  as  to  his  person  and  his 
crime  (33).  But  not  being  able  to  get  a  satisfactory 
answer  from  the  excited  and  blindly  fanatical  crowd,  he 
had  Paul  brought  into  the  barracks  (34).  So  great,  how- 
ever, was  the  violence  of  the  infuriated  mob,  intent  upon 
the  death  of  Paul,  that  the  soldiers  had  to  carry  him  up 
the  steps  that  led  to  the  castle  (35  sq.).  Before  he  was 
taken  into  the  barracks  connected  with  the  castle  Paul 
publicly  asked  the  ofificer  for  permission  to  speak  to  him. 
The  latter  was  astonished  to  hear  Paul  speak  Greek  in 
such  a  fluent  and  polite  manner  (37),  and  asked  him 
whether  he  was  not,  as  he  had  supposed,  the  notorious 
Egyptian  that  pretended  to  be  a  prophet  sent  to  deliver 
the  Jews  from  the  bondage  of  the  Romans,  but  in  reahty 
was  nothing  but  the  leader  of  a  band  of  bandits,  so  com- 
mon at  that  time,  and  whom  the  Roman  governor  Felix 
had  defeated  to  the  joy  of  the  Jews,  whose  lot  only  be- 
came worse  by  such  lawless  risings  (38).  Paul  told  the 
commander  that  he  was  no  Egyptian  at  all,  but  a  Cili- 
cian,  native  of  a  well-known  city,  and  asked  for  permis- 
sion to  address  the  people  (39).  This  permission  was 
given,  no  doubt  in  the  hope  that  Paul  would  be  able  to 
satisfy  the  crowd  by  his  explanation  ;  and  the  crowd, 
curious  to  hear  what   Paul  could  have  to  say,  in   deep 


XXI.  27-30.]  PAUL  TAKEN  PRISONER.  323 

silence  listened  to  the  beginning  of  his  address  made  in 
their  nativ^e  tongue  (40). 

Ver.  27.  The  seven  days.  Comp.  26.  Were  almost 
completed.  Lit.  ivcrc  about  to  be  completed.  Some  sup- 
pose that  these  seven  days  were  those  of  the  Pentecost 
festival,  of  which  the  last  one  is  asserted  to  have  been 
the  festival  proper.  But  this  supposition  has  no  founda- 
tion in  the  text,  according  to  which,  because  of  its  very- 
silence  as  to  this  festival,  we  must  conclude  that  Paul's 
desire  to  celebrate  that  festival  at  Jerusalem  (xx.  16)  was 
not  fulfilled.  Asia.  Comp.  ii.  9;  xix.  8  sq.  ;  xx.  19. 
Temple.  Comp.  26.  Stirred  up.  To  tumult  and  up- 
roar.— Ver.  28.  Men  of  Israel.  Comp.  ii.  29.  This 
place.  Comp.  vi.  13.  They  put  his  offence  in  the  strong- 
est way  possible,  menti6ningall  the  objects  of  his  hostile 
teaching  and  stating  that  this  teaching  extends  to  all 
men  in  all  places.  And  moreover  also.  So  far  he  has 
now  gone,  though  it  is  only  a  natural  consequence  of  his 
former  hostile  conduct.  (Comp.  xix.  27.)  Greeks.  Seem- 
ingly the  plural  of  category,  as  in  the  next  verse  only 
one  is  mentioned.  And  hath  defiled,  etc.  By  doing  so. 
The  Perfect  denotes  that  in  consequence  of  his  impious 
action  the  holy  place  is  now  in  a  state  of  defilement. 
Gentiles  were  only  permitted  to  enter  the  outer  court 
named  afterthem,  not  the  Court  of  the  Israelites. — Ver.  29. 
They  had  before  seen.  And  what  they  had  seen  was 
still  in  their  minds  and,  so  to  say,  in  their  eyes ;  lit.  they 
zvere  having  seen  before.  The  Ephesian.  Hence,  they, 
being  from  Asia  Minor,  knew  him.  (Comp.  xx.  4.) 
Supposed.  That  was  their  opinion,  not  merely  an 
idea  that  struck  them. — Ver.  30.  floved.  Excited,  dis- 
turbed, thrown  into  commotion.  Dragged  him  out 
of  the  temple.  Not  in  order  to  prevent  him  from  taking 
refuge    at    the    altar,    as     some    have     supposed  ;     for 


324  THE  ACTS.  [xxi.  30-33. 

that  was  a  privilege  granted  only  to  involuntary  homi- 
cides.  (Ex.  xxi.  13  sq.  ;  i.  Kings  ii.  28  sqq.)  The  doors. 
The  gates  of  the  temple  place.  Were  shut.  To  prevent 
the  return  of  Paul  and  the  mob.  The  Levites  had  charge 
of  the  whole  place  and  hence  also  of  the  gates. — -Ver.  31. 
And.  Something  naturally  connected  with  what  pre- 
cedes. Chief  captain.  Lit.  coiiiniajidcr  of  a  thousand, 
having  a  rank  about  equal  to  that  of  our  colonels,  tribune 
of  a  Roman  cohort,  or  band.  The  original  for  the  latter 
expression  really  meant  the  thirtieth  part  of  a  legion 
(about  6000  soldiers),  or  the  third  part  of  a  cohort  (600), 
hence  only  200  men  ;  but  in  later  Greek  it  seems  to  have 
been  used  as  an  equivalent  of  the  Latin  cohors.  The 
Roman  garrison  was  stationed  in  the  fortress  Antonia, 
a  castle  overlooking  the  temple  and  its  courts  and  con- 
nected with  the  temple  grounds  by  two  flights  of  steps. 
Built  by  the  Maccabean,  or  Asmonean,  princes  for  a 
residence  under  the  name  of  Baris,  it  had  been  rebuilt  by 
Herod  the  Great  in  a  rather  splendid  way  and  called 
Antonia,  after  Mark  Antony,  the  Roman  Triumvir.  It 
stood  at  the  northwest  corner  of  the  temple  place.  The 
name  of  the  commander  of  the  Roman  garrison  at  that 
time  was  Claudius  Lysias.  (xxiii.  26.)  In  confusion. 
Lit.  zvas  being  stirred  up.  (Comp.  27.) — Ver.  32.  Cen= 
turions.  Lit.  eommanders  of  a  Jiundred,  our  captains. 
The  band  consisted  at  least  of  two,  possibly  of  six  or 
even  more,  ccntiirice,  or  companies,  each  commanded  by 
a  ccnturio.  Ran  down.  From  the  castle.- — Ver.  33.  Laid 
hold  on  him.  Took  possession  of  him,  so  that  he  was  no 
more  in  the  power  of  the  mob,  but  also  in  that  of  the 
legal  authority.  Bound  with  two  chains.  As  a  danger- 
ous criminal.  (Comp.  38.)  The  chaining  had  the  object 
of  preventing  his  escape.  Who  he  was.  Lit.  ivJio  he 
might  be  ;  this  not  being  necessarily  known  by  those  who 


XXI.  33-38-]  PAUL   TAKEN  PRISONER.  325 

witnessed  his  crime.  What  he  had  done.  The  com- 
mander considered  it  as  certain  that  he  had  committed 
something  grievous,  was  a  criminal  (Perfect,  Indicative). — 
Ver.  34.  Shouted.  Continually  (Imperfect),  And  when 
he  could  not  know,  etc.  Though  it  should  be  expected 
that  this  would  be  the  case  {subjective  negation).  The 
certainty.  Lit.  tJiat  li'hich  zvas  reliable ;  he  could  not 
get  reliable  information.  For  the  uproar.  On  account 
of  the  uproar  and  noise.  Castle.  Better,  barracks,  viz. 
of  the  Roman  soldiers  in  the  castle  Antonia. — Ver.  35. 
Stairs.  Leading  up  to  the  castle  from  the  temple  area. 
So  it  was.  Lit.  it  happened,  came  to  pass.  For.  Be- 
cause of,  on  account  of.  (Comp.  34.) — Ver.  36.  Followed 
after.  In  one  continuous  stream  (Imperfect).  Away 
with  him.  Comp.  Luke  xxiii.  18;  Acts  xxii.  22. — Ver. 
37.  And.  Comp.  31.  Castle.  34.  May  I  say.  The 
form  implying  doubt  and  uncertainty  (comp.  xix.  2)  ;  lit. 
Is  it  permitted  nie  to  say.  Greek.  Emphatic  ;  lit. 
Greek  tliou  itndcrstandcst  ?  The  commander  evidently 
supposed  Paul  to  be  a  man  without  all  culture,  hardly 
able  to  speak  his  vernacular  language  correctly,  much  less 
the  highly  cultured  Greek. — Ver.  38.  Art  thou  not  then. 
etc.  Lit.  not  then,  as  I  supposed,  thou  (emphatic)  art, 
etc.  The  Egyptian.  Also  mentioned  twice  by  Josephus, 
the  Jewish  historian,  a  younger  contemporary  of  Paul, 
He  intended  to  destroy  the  rule  of  the  Romans  and 
promised  his  adherents  gathered  in  the  desert  that  at  his 
word  the  walls  of  Jerusalem  would  fall  down,  and  led 
them  on  to  Mount  Olivet  to  witness  this  miracle  and  then 
with  him  enter  the  city  over  the  ruins.  Felix  killed  400 
and  took  200  prisoners  ;  the  rest  escaped  with  their 
leader.  So  Josephus  relates.  Four  thousand  men. 
Josephus  mentions  in  one  passage  30,000  men,  meaning, 
perhaps,  another  occasion  and  all  those  that  followed  the 


326  THE  ACTS.  [xxi.  38-40. 

Egyptian,  not  simply  those  that  were  armed.  Assassins. 
The  Greek  word  is  merely  another  form  of  the  Latin  sicarii, 
i.  e.  assassins  or  murderers  who  carried  a  sica,  a  curved 
dagger  or  poniard,  beneath  their  clothing,  which  in  a 
crowd  could  be  used  with  fatal  effect  without  being  pre- 
viously noticed.  In  those  lawless  times  they  were  often 
hired  by  leaders  of  factions  for  purposes  of  murder.  The 
commandant  supposed  that  this  dangerous  man,  after 
some  time  of  seclusion,  had  dared  to  appear  in  Jerusalem 
and   had   been  seized  by  the   indignant  populace. — Ver. 

39.  I.  Emphatic,  in  apposition  to  the  person  he  was 
supposed  to  be.  Jew.  Lit.  JczvisJi  man,  of  no  other 
nation.  Tarsus.  Comp.  ix.  11.  No  mean  city.  A  not 
unusual  litotes,  for,  a  city  of  some  renoivn — an  expression 
of  patriotic  sentiment.  And  I  beseech  thee,  etc.  Lit.  / 
am,  indeed,  a  Jew,  etc.,  hence  a  prisoner  by  mistake  ;  bnt 
I  beseeeh  thee,  etc.  Though  he  was  not  the  criminal  the 
Romans  supposed  him  to  be,  he  desired  to  address  his 
own  people,  since  these  did  not  labor  under  the  same 
mistake  as  the  Romans  and  still  were  his  enemies. — Ver. 

40.  Was  made.  Lit.  had  taken  place,  had  ensued. 
Hebrew.  Really,  Aramaic,  a  sister  dialect  of  the  Hebrew 
and  at  that  time  the  vernacular  of  the  country.  (Comp. 
i.  19;  xxii.  2  ;  John  xix.  20.) 


CHAPTER  XXII. 
Paul's  Defence  before  the  People. 

1-30.     Brethren  and  fathers,  hear  ye  the  defence  which  I  now  make  unto 
you. 

And  when  they  heard  that  he  spake  unto  them  in  the  Hebrew  language, 
they  were  the  more  quiet :  and  he  saith, 

I  am  a  Jew,  born  in  Tarsus  of  Cilicia,  but  brought  up  in  this  city,  at  the 
feet  of  Gamaliel,  instructed  according  to  the  strict  manner  of  the  law  of 
our  fathers,  being  zealous  for  God,  even  as  ye  all  are  this  day :  and  I  per- 
secuted this  Way  unto  the  death,  binding  and  delivering  into  prisons  both 
men  and  women.  As  also  the  high  priest  doth  bear  me  witness,  and  all 
the  estate  of  the  elders  :  from  whom  also  I  received  letters  unto  the  breth- 
ren, and  journeyed  to  Damascus,  to  bring  them  also  which  were  there  unto 
Jerusalem  in  bonds,  for  to  be  punished.  And  it  came  to  pass,  that,  as  I 
made  my  journey,  and  drew  nigh  unto  Damascus,  about  noon,  suddenly 
there  shone  from  heaven  a  great  light  round  about  me.  And  I  fell  unto  the. 
ground,  and  heard  a  voice  saying  unto  me,  Saul,  Saul,  why  persecutest  thou 
me  ?  And  I  answered.  Who  art  thou.  Lord  ?  And  he  said  unto  me,  I  am 
Jesus  of  Nazareth,  whom  thou  persecutest.  And  they  that  were  with  me 
beheld  indeed  the  light,  but  they  heard  not  the  voice  of  him  that  spake  to 
me.  And  I  said.  What  shall  I  do,  Lord  ?  And  the  Lord  said  unto  me, 
Arise,  and  go  into  Damascus  ;  and  there  it  shall  be  told  thee  of  all  things 
which  are  appointed  for  thee  to  do.  And  when  I  could  not  see  for  the 
glory  of  that  light,  being  led  by  the  hand  of  them  that  were  with  me,  I  came 
into  Damascus.  And  one  Ananias,  a  devout  man  according  to  the  law, 
well  reported  of  by  all  the  Jews  that  dwelt  there,  came  unto  me,  and  stand- 
ing by  me  said  unto  me,  Brother  Saul,  receive  thy  sight.  And  in  that  very 
hour  I  looked  up  on  him.  And  he  said.  The  God  of  our  fathers  hath  ap- 
pointed thee  to  know  his  will,  and  to  see  the  Righteous  One,  and  to  hear  a 
voice  from  his  mouth.  For  thou  shalt  be  a  witness  for  him  unto  all  men 
of  what  thou  hast  seen  and  heard.  And  now  why  tarriest  thou  .'  arise,  and 
be  baptized,  and  wash  away  thy  sins,  calling  on  his  name.  And  it  came  to 
pass,  that,  when  I  had  returned  to  Jerusalem,  and  while  I  prayed  in  the 
temple,  I  fell  into  a  trance,  and  saw  him  saying  unto  me,  Make  haste,  and 


328  THE  ACTS.  [XXII.  1-3. 

get  thee  quickly  out  of  Jerusalem  :  because  they  will  not  receive  of  thee 
testimony  concerning  me.  And  I  said,  Lord,  they  themselves  know  that  I 
imprisoned  and  beat  in  every  synagogue  them  that  believed  on  thee  :  and 
when  the  blood  of  Stephen  thy  witness  was  shed,  I  also  was  standing  by, 
and  consenting,  and  keeping  the  garments  of  them  that  slew  him.  And  he 
said  unto  me,  Depart  :  for  I  will  send  thee  forth  far  hence  unto  the 
Gentiles. 

And  they  gave  him  audience  unto  this  word ;  and  they  lifted  up  their 
voice,  and  said,  Away  with  such  a  fellow  from  the  earth  :  for  it  is  not  fit 
that  he  should  live.  And  as  they  cried  out,  and  threw  off  their  garments, 
and  cast  dust  into  the  air,  the  chief  captain  commanded  him  to  be  brought 
into  the  castle,  bidding  that  he  should  be  examined  by  scourging,  that  he 
might  know  for  what  cause  they  so  shouted  against  him.  And  when  they 
had  tied  him  up  with  the  thongs,  Paul  said  unto  the  centurion  that  stood 
by,  Is  it  lawful  for  you  to  scourge  a  man,  that  is  a  Roman,  and  uncon- 
demned  ?  And  when  the  centurion  heard  it,  he  went  to  the  chief  captain, 
and  told  him,  saying,  What  art  thou  about  to  do  .''  for  this  man  is  a  Roman. 
And  the  chief  captain  came,  and  said  unto  him,  Tell  me,  art  thou  a  Roman  ? 
And  he  said,  Yea.  And  the  chief  captain  answered,  With  a  great  sum  ob- 
tained I  this  citizenship.  And  Paul  said,  But  I  am  a  Roman  born.  They 
then  which  were  aboilt  to  examine  him  straightway  departed  from  him : 
and  the  chief  captain  also  was  afraid,  when  he  knew  that  he  was  a  Roman, 
and  because  he  had  bound  him. 

But  on  the  morrow,  desiring  to  know  the  certainty,  wherefore  he  was  ac- 
cused of  the  Jews,  he  loosed  him,  and  commanded  the  chief  priests  and  all 
the  council  to  come  together,  and  brought  Paul  down,  and  set  him  before 
them. 

Addressing  his  hearers  of  all  stations  in  life  in  the 
same  familiar,  conciliatory  way  which  about  twenty-five 
years  ago  he  had  heard  Stephen,  the  first  Christian 
martyr,  use,  Paul  asked  them  to  listen  to  what  he  had  to 
say  to  them  in  his  defence  (i).  His  use  of  their  cherished 
mother-tongue,  manifesting,  as  it  did,  his  inclination  not 
to  offend  them  unnecessarily,  made  them  the  more  willing 
to  accede  to  his  request  (2.)  And  now  he  gave  them  a 
summary  of  his  life  that  could  prove  to  them  that  what 
he  had  been  doing  had  its  source  not  in  any  hostile  or 
indifferent  feeling  towards  his  people  and  their  Law,  but 
solely  in  the  manifest  guidance  and  express  command  of 


xxii.  3-16.]     PAUL'S  DEFENCE  BEFORE  THE  PEOPLE.      329 

his  and  their  God.  He  also  is  a  member  of  the  people 
of  God,  not  born,  indeed,  in  the  land  of  promise,  but 
educated  in  the  holy  city  itself,  a  disciple  of  their  re- 
nowned teacher  Gamaliel,  and  brought  up  in  the  very 
strictness  of  the  Law  once  given  to  their  fathers  by  God 
Himself,  as  full  of  zeal  for  this  God  and  His  Law  as  they 
are  at  the  present  day  (3).  In  this  zeal  he  went  so  far  as 
even  to  persecute  unto  the  death  all  those  that,  as  he  then 
imagined,  contrary  to  the  Law  regarded  and  worshipped 
Jesus  of  Nazareth  as  the  divine  Leader  to  salvation  (4). 
For  the  truth  of  this  statement  he  could  appeal  to  the 
high  priest  himself  and  to  the  whole  Grand  Council  from 
whom  he  had  even  accepted  the  commission  to  go  to 
the  Jews  at  Damascus  and  with  their  assistance  bring  to 
Jerusalem  for  judgment  and  punishment  the  followers 
of  Christ  that  might  be  found  there  (5).  Thus  there  was 
surely  no  predisposition  or  inclination  on  his  part  to 
desert  the  religion  of  his  people  and  follow  the  despised 
and  crucified  Jesus  of  Nazareth  ;  but  he  had  been  com- 
pelled to  do  so,  if  he  did  not  want  wilfully  to  resist  God 
Himself.  Jesus  Himself  in  His  heavenly  exaltation  ap- 
peared to  him  on  his  way  to  Damascus,  rebuked  him  for 
persecuting  Him  in  His  disciples,  and  commanded  him 
to  go  to  Damascus  for  further  instruction  (6-10).  Being 
blinded  by  the  splendor  of  the  heavenly  appearance,  he 
was  led  to  Damascus,  miraculously  cured  of  his  blind- 
ness by  a  man  of  Israel  to  whom  his  own  people  could 
not  but  give  the  best  of  testimony,  and  told  that  it  was 
by  the  will  and  ordinance  of  the  God  of  Israel  that  he 
had  seen  and  heard  the  Messiah  Himself  in  His  heavenly 
glory  because  he  was  to  be  one  of  His  Apostles  (i  i-i  5)  ; 
and  that  hence  he  was  now  to  confess  Christ  Jesus  as 
his  divine  Redeemer  and  then  to  enter  His  Church  by 
receiving  forgiveness    of   sins  through   the   divinely-ap- 


33©  "T^E  ACTS.  [XXII.  16-24. 

pointed  means  of  baptism  (16).  After  he  had  spent  some 
time  in  Arabia  and  then  had  been  forced  to  leave 
Damascus,  he  came  back  to  Jerusalem,  intending  to 
preach  to  his  own  people  the  heavenly  truth  so  miracu- 
lously revealed  to  him.  But  while  praying  there  in  the 
temple  court,  in  an  ecstatic  condition  he  again  saw  Christ, 
who  told  him  to  leave  Jerusalem  at  once,  because  there 
his  testimony  concerning  what  he  had  seen  and  heard  of 
Christ  Himself  would  not  be  accepted  (17  sq.).  And  al- 
though he  ventured  to  reply  that  in  his  humble  opinion  the 
very  fact  of  his  being  known  as  one  of  the  most  fanatical 
persecutors  of  the  Christians  from  the  beginning  would 
make  him  a  witness  whose  divinely-wrought  conversion  and 
honest  conviction  cou,ld  not  be  doubted  by  any  one 
(19  sq.),  Christ  had  insisted  on  his  leaving  Jerusalem  and 
preparing  for  the  work  of  his  life  determined  upon  by 
Christ  Himself,  namely,  the  preaching  of  the  Gospel  to 
the  heathen  in  far-off  countries  (21). — So  far  Paul  had 
gotten  in  his  defence  without  any  disturbance  on  the  part 
of  his  audience  ;  but  his  statement  that  the  Messiah 
Himself  had  commanded  him  to  announce  the  glorious 
tidings  of  His  having  come  at  last,  not  to  the  people  of 
the  covenant  but  to  the  despised  heathen — that  was 
more  than  their  selfishness  and  sclf-righteousncss  could 
endure  :  they  cried  out  that  an  Israelite  that  could  utter 
such  rank  blasphemy  ought  to  have  been  put  to  death 
long  ago  and  should  be  dealt  wnth  summarily  at  least 
now  (22).  This  outcry,  accompanied  by  gestures  and 
actions  indicative  of  stoning  (23),  caused  the  chief 
officer,  who  evidently  had  understood  little,  if  anything, 
of  Paul's  Aramaic  address,  to  suppose  that  the  latter 
after  all  must  be  a  dangerous  man  ;  and  hence  he  had 
him  taken  to  the  barracks  with  the  instruction  to  have 
him  subjected  to  the  terrible  torture  of  scourging,  which 


XXII.  24-30.]     PAUL'S  DEFENCE  BEFORE  THE  PEOPLE.     331 

was  used  by  the  Romans  for  the  purpose  of  compeUing 
prisoners  to  confess  their  crimes  (24).  When  with  that 
intention  he  had  already  been  bound  to  a  pillar,  Paul 
asked  the  officer  in  charge  as  to  their  right  of  treating  in 
such  a  cruel  and  ignominious  way  a  Roman  citizen  who, 
moreover,  had  not  yet  been  tried  at  all  (25).  This  officer, 
knowing  that  if  Paul  was  a  Roman  citizen  they  would 
commit  a  grievous  crime  against  their  own  laws  by 
scourging  him,  at  once  apprised  his  chief  of  the  cir- 
cumstances and  warned  him  to  desist  from  what  he 
wanted  to  have  done  (26).  The  latter  could  hardly  believe 
that  this  humble,  insignificant  Jew  could  be  possessed  of 
a  privilege  for  which  he  himself  had  paid  a  great  amount 
of  money  ;  but  when  Paul  assured  him  that  such  really 
was  the  case,  he  having  even  been  born  a  Roman  citizen 
(27  sq.),  the  proceedings  were  immediately  stayed,  even  the 
chief  officer  being  in  fear  because  he  evidently  had  gone 
too  far  in  having  him  bound  as  a  criminal  before  any  ex- 
amination had  taken  place  (29).  But  he  wanted  to  find 
out  what  it  was  that  the  Jews  had  against  Paul,  and  so 
the  next  morning  had  the  Grand  Council  come  together 
for  a  special  meeting  and  placed  Paul  before  them  (30). 

Ver.  I.  Brethren  and  fathers.  Comp.  vii.  2  (ii,  29). — 
Ver.  2.  Hebrew.  Comp.  xxi.  40. — Ver.  3.  Tarsus  in 
Cilicia.  Comp.  xxi,  39.  This  repeated  and  explicit 
statement  of  the  place  of  his  birth  contradicts  and  refutes 
the  tradition  mentioned  by  Jerome  and  defended  by  some 
modern  commentators  that  Paul  was  born  at  Giscala,  in 
southern  Galilee.  Gamaliel.  Comp.  v.  34.  At  the  feet 
of  Gamaliel.  Can  be  construed  with  brought  up  and  with 
instructed  ;  the  former  seems  to  be  preferable  since  thus 
the  three  clauses  begin  each  with  a  participle  :  born  .  ,  . 
brought  up  .  .  .  instructed.  The  third  clause  adds  and 
emphasizes  a  special  point  contained  in  a  general  way  in 


332  THE  ACTS.  [XX 11.  3-12. 

the  second  clause.  At  the  feet.  The  Jewish  custom  was 
that  the  teacher  sat  in  a  higher  place  and  his  disciples  sat 
on  the  floor  or  on  lower  seats  (comp.  Luke  ii.  46),  or,  as 
a  Jewish  tradition  would  have  it,  stood,  at  his  feet.  Law 
of  our  fathers.  Comp.  xxviii.  17.  The  traditions  of  the 
elders  are  probably  not  included  in  this  expression,  but 
simply  the  Law  given  through  Moses.  It  is  different 
Gal.  i.  14;  Phil.  iii.  5.  Zealous  for  God.  Comp.  Rom. 
X.  2  ;  Gal.  i.  14.  Being  zealous.  Namely,  at  that  time, 
in  a  mistaken  and  fanatical  way,  just  as  they  were  still; 
in  another,  commendable,  way  he  was  zealous  for  God 
and  His  cause  even  then  and  always. — Ver.  4.  This  way. 
Comp.  ix.  2;  xix.  9,  23;  John  xiv.  6.  Both  men  and 
women.  Lit.  not  only  inejt  but  also  women.  Comp.  ix.  2. 
— Ver.  5.  The  high  priest.  Then  still  living,  as  it  would 
seem,  though  no  more  in  ofifice.  (Comp.  ix.  i.)  The  ruling 
high  priest  at  this  time  was  Ananias  (A.  D.  47-59). 
(Comp.  xxiii.  2.)  Estate  of  the  elders.  'Lit.  body  of  elders, 
presbytery,  senate,  council  (comp.  Luke  xxii.  66).  Some, 
perhaps  many,  of  that  body  still  remembered  the,  in  their 
view  and  expectation,  once  so  promising  young  Pharisee 
Saul  and  his  ardent,  even  fanatical,  zeal  for  Judaism. 
Brethren.  Jews  at  Damascus,  fellows  in  the  faith  of 
Saul  at  that  time.  There.  Lit.  thither ;  they  had  gone 
there,  perhaps  in  the  persecution  following  the  death  of 
Stephen  (comp.  viii.  i),  and  now  were  there.  In  bonds, 
l^ii.  bound. — Vers.  6-1 1.  Comp.  ix.  3-8. — Ver.  6.  A  great 
light.  lAi.  a  considerable  light.  (Comp.  ii  ;  xxvi.  13.) — 
Ver.  10.  It  shall  be  told  thee.  Lit.  there  shall  be  spoken 
to  thee. — Ver.  11.  I  could  not  see.  Lit.  I  beheld  not,  viz. 
objects  of  vision  ;  and  this  for  some  time  (Imperfect, 
denoting  a  state  and  continuation).  Glory.  Brightness, 
splendor.  (Comp.  i  Cor.  xv.  40  sq.) — Vers.  12-16.  Comp. 
ix.  10-19. — Ver.  12.  Devout  man  according  to  the  law. 


XXII.  12-17.]     PAUL'S  DEFENCE  BEFORE  THE  PEOPLE.    2,Z$ 

Pious  also  when  judged  by  the  standard  of  the  Jews 
furnished  and  estabHshed  by  God  Himself.  Well  reported 
of,  etc.  Comp.  vi.  3  ;  x.  22. — Ver.  13.  Receive  thy  sight. 
Better  here,  in  accordance  with  the  next  clause,  look  up, 
viz.  at  me,  which,  of  course,  Paul  could  not  do  without 
having  received  his  sight  again.  Thus  there  is  no  con- 
tradiction between  this  passage  and  ix.  17  sq.  And  I. 
Emphatic,  I  on  my  part. — Ver.  14.  Know  his  will.  As 
revealed  in  and  by  Christ.  5ee  the  Righteous  One. 
Comp.  Acts  iii.   14;  vii.  52;   i   Cor.  i.  30 ;  2  Cor.  v.  21  ; 

1  Pet.  iii.  18  ; — i  Cor.  ix.  i  ;  xv.  8.  The  Messiah  is,  and 
must  be,  absolutely  righteous  and  holy.  (Comp.  Isa.  liii. 
4,  5,  II  ;  Hebr.  vii.  26.)  To  have  seen  and  heard  Him 
personally  was  necessary  for  an  apostle  (comp.  i.  21  sq.) ; 
hence  this  privilege  was  also  vouchsafed  to  Paul  who  was 
to  be  in  some  respects  the  greatest  of  all  apostles.    (Comp. 

2  Cor.  xi.  23.) — Ver.  15.  Unto  all  men.  A  popular  ex- 
pression, similar  to,  in  all  the  luoj-ld,  denoting  the  univer- 
sality of  Paul's  ofifice  and  labor.  Hast  seen  and  heard. 
And  wilt  carry  with  thee  as  a  treasure  and  certainty  for 
life. — Ver.  16.  Why  tarriest  thou?  Not  meant  as  a 
rebuke,  but  as  an  encouragement  and  admonition.  Arise. 
Paul  had  been  sitting  in  his  blindness.  Be  baptized. 
Lit.  have  thyself  baptized.  Wash  away  thy  sins.  Or, 
have  thy  sins  luashed  aiuay.  (Comp.  ii.  38  ;  Rom.  vi.  2  sq.) 
Calling  on  his  name.  Better,  having  called,  etc. ;  that 
must  precede  the  baptism  of  an  adult.  His  name.  That 
of  the  Righteous  One.  Jesus  of  Nazareth,  in  whom  the 
Messiah  has  manifested  Himself,  is  to  be  called  upon  as 
such,  is  to  be  worshipped  and  invoked  as  true  God.  being 
truly  God  and  man.  (Comp.  Phil.  ii.  9  sq. ;  Col.  ii.  9.) — 
Ver.  17.  When  I  had  returned  to  Jerusalem.  Comp.  ix. 
23  sqq.,  about  A.  D.  38,  three  years  after  his  conversion. 
(Comp.  Gal.  i.  17  sq.)     Some,  however,  think  that  Paul 


334  ^-^^  ACTS.  [xxii.  17-25. 

here  refers  to  the  journey  to  Jerusalem  mentioned  xii.  25 
and  to  the  trance  spoken  of  2  Cor.  xii.  2  sq.  Trance. 
Comp.  X.  10; — Num.  xxiv.  4;  2  Cor.  xii,  3. — Ver.  18. 
Will  not  receive,  etc.  Comp,  ix.  29  sq. — Ver.  19.  I.  Em- 
phatic both  times ;  I  said,  over  against  Christ,  offering 
my  own  opinion,  though  humbly  deferring  to  the  authority 
of  my  Lord,  Christ ;  I  imprisoned,  I  was  the  very  person 
who  did  that.  Imprisoned  and  beat.  Lit,  ivas  imprison- 
ing and  beating,  was  occupied  with  doing  that.  In  every 
synagogue.  This  would  be  hyperbolical ;  the  original 
can  just  as  well  be  rendered,  in  the  synagogues. — Ver,  20. 
Comp.  vii.  58;  viii.  i.  I  also.  Lit.  /  myself  also. — 
Ver.  21.  I.  Emphatic,  I,  thy  Lord  and  Master,  the  all- 
wise  and  sovereign  Ruler  of  the  Church,  whose  instructions 
must  be  obeyed  implicitly  by  His  servants.  (Comp.  xiii. 
2  sqq. ;  Rom.  xv.  19.) — Ver.  22.  Gave  him  audience.  Lit. 
listened  to  him.  Away  with  such  a  fellow.  Comp. 
xxi.  36.  It  is  not  fit.  Better,  it  zvas  not  Jit ;  we  ought 
to  have  been  permitted  to  kill  him  before  this.     (Comp. 

xxi.   31.) Ver.  23.    Threw    off   their   garments.     As   a 

preparation  for  stoning  (20;  vii.  58).  Cast  dust.  Lidi- 
cativc,  and  a  symbol,  of  stoning. — Ver.  24.  Castle,  xxi. 
34.  Bidding,  Lit.  saying.  That  he  might  know,  etc. 
Hence  he  had  not  understood  Paul's  address  sufficiently 
or  he  would  have  known  that  he  was  not  charged  with 
any  crime  against  civil  laws. — Ver.  25.  Tied  him  up  with 
the  thongs.  Better,  stretched  hiin  out  for  the  thongs  ; 
"  the  apostle  was  bound  to  a  post  or  pillar  in  order  to 
be  exposed  to  the  scourge,  and  in  a  suitable  manner  to 
receive  the  torture."  {Popular  Commentary)  Centurion 
(xxi.  32).  Is  it  lawful,  etc.  Comp.  xvi,  37.  The 
original,  in  the  interrogative  particle  introducing  the 
question,  implies  doubt,  thus  calling  upon  the  officer  to 
consider  well  whether  he  could  answer  for  what  he  was 


XXII.  25-30.]     PAUL'S  DEFENCE  BEFORE  THE  PEOPLE.    335 

about  to  do.  To  make  use  of  one's  civil  and  legal  rights 
and  privileges  over  against  maltreatment  and  persecution 
is  no  denial  of  Christ  and  His  teachings,  e.  g.  Matt.  v. 
38  sqq.,  as  the  example  of  Christ  Himself  (John  xviii. 
22  sq.)  shows.  Compare  also  Rom.  xiii.  3  sq. — Ver.  26. 
What  art  thou  about  to  do?  A  warning  question,  indi- 
cating that  what  he  had  commanded  was  unlawful  and 
dano-erous. — Ver.  27.  Art  thou  a  Roman?  Lit.  TJioil 
art  a  Roman  ?  Thou  is  emphatic. — Ver.  28.  I.  Em- 
phatic, over  against  Paul.  The  chief  captain  knew  that 
Paul  was  a  citizen  of  Tarsus  (xxi.  39),  but  also  that  this 
fact  in  itself,  did  not  make  him  a  Roman  citizen,  the  city 
being  simply  an  itrbs  libera,  a  free  city  (comp.  ix.  11); 
and  Paul  seemed  to  be  too  poor  to  have  paid  for  the 
Roman  citizenship.  This  was  at  that  time  often  sold  in 
a  discreditable  way  to  fill  the  imperial  treasury.  I.  Em- 
phatic. Am  born.  The  father  or  another  ancestor  hav- 
ing obtained  the  citizenship,  either  as  a  reward  for  serv- 
ices rendered  the  Roman  government,  or  by  purchase. 
— Ver.  29.  Examine.  Comp.  24  sq.  The  centurion 
and  his  soldiers  had  heard  the  conversation  between  the 
chief  captain  and  Paul  and  knew,  without  any  special 
command,  what  was  to  be  done  under  the  circumstances. 
And  the  chief  captain  also.  Not  only  his  subordinates. 
According  to  Cicero  it  was  "  a  misdeed  to  bind  a  Roman 
citizen,  a  crime  to  scourge  him,  and  almost  a  parricide 
to  put  him  to  death,"  i.  e.  without  proper  cause.  At  the 
time  of  Paul,  in  the  general  degeneracy  of  the  Roman 
government,  this  ancient  rule  was  not  rarely  violated,  but 
still  the  consciousness  remained  that  this  zvas  a  violation 
and  severe  punishment  might  follow.  He  had  bound 
him.  Lit.  Was  having  bound  him,  was  a  man  who  had 
bound  a  Roman  citizen  without  any  right. — Ver.  30. 
Wherefore  he  was  accused,  etc.     The  explanation  of  the 


336  THE  ACTS.  [xxii.  30. 

certainty.  "  In  spite  of  his  being  convinced  that  Paul 
was  a  Roman,  the  captain  of  the  thousand  garrisoning 
Jerusalem  was  uneasy  respecting  his  prisoner;  he  could 
not  but  believe  him  guilty  of  some  very  grave  offence, 
seeing  that  so  many  persons,  and  among  them  not  a  few 
responsible  men,  seemed  to  consider  him  deserving  of 
death.  Treason  and  rebellion  against  the  empire  filled 
the  very  air  then  of  Judaea;  who  then  was  this  male- 
factor?" {Popular  Commentary^)  Perhaps  he  was  also 
actuated  by  motives  similar  to  those  of  Pilate  (Mark  xv. 
15),  He  loosed  him.  When?  If  not  before  the  next 
day,  we  must  either  assume  that  the  chief  captain,  in 
order  to  let  Paul  feel  his  power  yet  for  some  time,  did 
not  do  immediately  what  was  his  evident  duty ;  or,  that 
binding  at  that  stage  of  the  proceedings  was  lawful,  and 
that  the  injustice  committed  before  consisted  in  having 
Paul  bound  before  any  investigation ;  or,  that  the  latter 
binding  was  of  a  different  nature,  not  that  of  a  convicted 
criminal,  as  the  former  unlawfully  had  been,  but  merely 
that  of  a  prisoner  kept  safely  until  his  case  is  determined. 
But  it  seems  to  us  that  the  interpretation  of  those  is 
worthy  of  consideration  who  construe  on  the  morrow 
simply  with  desiring  to  know,  etc.,  so  that  the  sense 
would  be,  But  as  he  on  the  morroiv  zvantcd  to  find  out  the 
certainty,  ivJierefore  he  was  accused  of  the  Jeius,  he,  already 
now,  loosed  him  and  commanded,  etc.  Upon  the  whole, 
it  is,  however,  perhaps  best  to  accept  the  third  of  the 
above  assumptions.  (Comp.  xxiii.  18;  xxiv.  23,  27.) 
Then  the  expression  loosed  Jiim  would  here  mean  that  he 
had  Paul  brought  from  his  custody  in  order  to  place  him 
before  the  Grand  Council.  The  chief  priests  and  all  the 
council.     Comp.  iv.  5. 


CHAPTER  XXIII. 

(A.)  Paul  Before  the  Grand  Council. 

i-ii.  And  Paul,  looking  stedfastly  on  the  council,  said,  Brethren,  1 
have  lived  before  God  in  all  good  conscience  until  this  day.  And  the  high 
priest  Ananias  commanded  them  that  stood  by  him  to  smite  him  on  the 
mouth.  Then  said  Paul  unto  him,  God  shall  smite  thee,  thou  vvhited  wall : 
and  sittest  thou  to  judge  me  according  to  the  law,  and  commandest  me  to 
be  smitten  contrary  to  the  law .''  And  they  that  stood  by  said,  Revilest 
thou  God's  high  priest  ?  And  Paul  said,  I  wist  not,  brethren,  that  he  was 
high  priest :  for  it  is  written,  Thou  shalt  not  speak  evil  of  a  ruler  of  thy 
people.  But  when  Paul  perceived  that  the  one  part  were  badducees,  and 
the  other  Pharisees,  he  cried  out  in  the  council,  Brethren,  I  am  a  Pharisee, 
a  son  of  Pharisees  :  touching  the  hope  and  resurrection  of  the  dead  I  am 
called  in  question.  And  when  he  had  so  said,  there  arose  a  dissension  be- 
tween the  Pharisees  and  Sadducees :  and  the  assembly  was  divided.  For 
the  Sadducees  say  that  there  is  no  resurrection,  neither  angel,  nor  spirit : 
but  the  Pharisees  confess  both.  And  there  arose  a  great  clamour:  and 
some  of  the  scribes  of  the  Pharisees'  part  stood  up,  and  strove,  saying,  We 
find  no  evil  in  this  man  :  and  what  if  a  spirit  hath  spoken  to  him,  or  an  angel  ? 
And  when  there  arose  a  great  dissension,  the  chief  captain,  fearing  lest  Paul 
should  be  torn  in  pieces  by  them,  commanded  the  soldiers  to  go  down  and 
take  him  by  force  from  among  them,  and  bring  him  into  the  castle. 

And  the  night  following  the  Lord  stood  by  him,  and  said,  Be  of  good 
cheer:  for  as  thou  hast  testified  concerning  me  at  Jerusalem,  so  must  thou 
bear  witness  also  at  Rome. 

Without  a  shadow  of  abject  fear  or  cringing  humility 
Paul  stood  before  the  Grand  Council,  some  of  whose 
members  were,  no  doubt,  still  known  to  him.  (Comp. 
xxii.  5.)  He  addressed  them  as  his  equals,  not  superiors, 
and  declared  that  he,  for  one,  had  never  departed  from 
the  way  prescribed  to  him  by  the  God  of  Israel,  and  hence 
felt   innocent    of   any    charge     brought    against    him — 

337 


338  THE  ACTS.  [xxiii.  1-7. 

implying,  as  it  would  seem,  that  such  was  hardly  the 
case  with  all  his  judges  (i).  But  scarcely  had  he  uttered 
these  words  when  the  high  priest,  then  Ananias,  a 
man  noted  for  his  violence  and  arbitrariness,  commanded 
the  ofificers  standing  by  Paul  to  stop  such  impudent  talk 
by  slapping  his  mouth  (2).  This  high-handed  injustice, 
however,  provoked  the  righteous  indignation  of  Paul,  who 
in  strong  terms  announced  to  the  hypocrite  the  certain 
punishment  of  God  (3).  The  of^cers  by  Paul's  side  re- 
buked him  for  using  such  language  to  a  man  holding 
a  high  of^ce  instituted  by  God  Himself  (4) ;  and  Paul 
recognized  the  impropriety  of  such  language  to  a  ruler  of 
the  people  of  God,  but  stated  that  he  had  not  known 
that  person  to  be  the  high  priest  (5).  The  high  priests  in 
those  days  always  belonged  to  the  Sadducees,  as  perhaps 
also  did  the  majority  of  the  Grand  Council;  and  from 
these  men,  denying,  as  they  did,  the  very  basis  of  the 
Christian  religion,  the  resurrection  of  the  dead  and  the 
existence  of  a  spiritual  world  and  of  a  life  to  come,  Paul 
could  not  expect  a  satisfactory  treatment  of  his  case. 
But  he  also  knew  that  a  number  of  the  members  belonged 
to  the  same  party  to  which  he  formerly  had  belonged, 
that  of  the  Pharisees,  who  at  least  held  fast  to  those 
doctrines  repudiated  by  the  Sadducees ;  and  so  he  with  a 
loud  voice  told  the  perhaps  somewhat  noisy  Council  that 
his  faith  and  preaching,  which  to  them  seemed  so  repug- 
nant, ultimately  rested  on  the  hope  rejected  by  the  Sad- 
ducees, namely,  that  of  the  resurrection  of  the  dead 
(i  Cor.  XV.  12  sqq.) — a  hope  that  already  his  forefathers 
had  cherished  in  common  with  the  whole  party  of  the 
Pharisees  (6).  Thus,  in  accordance  with  the  instruction 
of  Christ  (Matt.  x.  16),  combining  the  wisdom  of  serpents 
with  the  guilelessness  of  doves,  he  caused  a  division  in 
the  Council  and  thereby  prevented  an  unjust  decision  (7). 


XXIII.  9-1 1-]     PAUL  BEFORE  THE  GRAND  COUNCIL.  339 

A  noisy  debate  ensued,  some  of  the  Pharisees  even  de- 
claring that  this  man  evidently  was  innocent,  and  that  if, 
as  they  had  to  admit  was  possible,  through  a  being  of 
the  celestial  world  a  revelation  had  been  given  him,  it 
would  be  in  vain  and  even  impious  to  strive  against  it  (9). 
The  tumult  assumed  such  proportions  that  the  chief 
officer  became  afraid  that  Paul  might  lose  his  life  between 
the  two  contending  parties,  and  so  had  him  taken  to  the 
barracks  by  the  soldiers  (10).  The  next  night,  however, 
Jesus  appeared  to  him,  telling  him  for  his  encourage- 
ment that,  notwithstanding  all  the  hatred  of  the  Jews, 
his  desire  to  preach  the  Gospel  also  at  Rome  would  be 
fulfilled  (11). 

Ver.  I.  Council.  Comp.  iv.  5  ;  xxii.  30.  Brethren. 
Comp.  ii.  29;  a  friendly  but  not  humble  mode  of  address. 
I.  Emphatic,  over  against  others  and  perhaps  also  mem- 
bers of  the  Council.  Have  lived.  Lit.  have  been  a  citi- 
zen, have  conducted  myself  according  to  the  laws  that 
should  govern  me.  Before  God.  Lit.  iinto  God,  in  the 
service  of  God,  for  His  honor  and  glory.  In  ail  good 
conscience.  Comp.  i  Cor.  iv.  3  sq.  ;  2  Cor.  i.  12  ;  2  Tim. 
iv.  7  ;  but  also  Phil.  iii.  12.  With  regard  to  every  case 
and  deed  he  had  the  consciousness  of  having  done  his 
duty  as  far  as  was  in  his  power,  though  everything  with 
him  as  with  the  best  of  Christians  was  weakened  and  de- 
filed by  sin.  (Comp.  Rom.  vii.  14  sqq.)— Ver.  2.  The 
high  priest  Ananias.  Comp.  xxii.  5.  His  immediate 
successor  was  Ishmael  (A.  D.  59-^0-  Some  have  sup- 
posed, on  the  basis  of  two  passages  of  Josephus 
where  we  are  told  that  Ananias  was  sent  to  Rome  to 
defend  himself  against  charges  of  violence  brought 
against  him  by  the  Samaritans,  that  he  was  no  more 
ruling  high  priest  at  this  time ;  but  their  arguments  are 
not  convincing,  and  we  have  no  warrant  to  depart  from 


340  THE  ACTS.  [xxiir.  2-5. 

the  natural  signification  of  the  title  high  priest  in  our 
section  as  meaning  the  ruling  high  priest  and  not  a  person 
that  bore  that  name  in  its  wider  sense  (iv.  6).  To  smite 
him.  Comp.  John  xviii.  22. — Ver.  3.  God  shall  smile 
thee.  Lit.  To  smite  tJiee  God  is  about,  or,  intends,  has 
in  mind.  This  is  no  angry,  revengeful  threat,  but  a  solemn 
prediction.  Josephus  tells  us  that  some  years  afterwards, 
at  the  beginning  of  the  Jewish  war  against  the  Romans 
that  ended  with  the  destruction  of  Jerusalem,  Ananias 
was  dragged  from  his  palace  and  murdered  by  assassins. 
Thou  whited  wall,  Comp.  Matt,  xxiii.  27.  The  fol- 
lowing words  explain  what  Paul  means  :  pretending  to  be 
solicitous  about  the  strict  observance  of  the  Law,  the 
high  priest  by  his  grossly  unlawful  and  unjust  conduct 
manifests  how  little  in  reality  he  cares  about  the  Law, 
i.  e.  shows  that  he  is  a  miserable  hypocrite.  And  sittest 
thou.  Lit.  also  thou  sittest,  also  thou  belongest  to  the 
unjust  judges.  (Comp.  xxii.  25.)— Ver.  4.  Revilest.  Re- 
proachest,  heapest  abuse  upon.  God's  high  priest.  Has 
the  emphasis  ;  lit.  the  high  priest  of  God  thou  revilest  ? 
— Ver.  5.  I  wist  not.  I  did  not  know.  Perhaps  the  high 
priest  did  not  occupy  the  customary  place  of  that  digni- 
tary, and  Paul,  having  been  away  so  long  from  Jerusalem, 
did  not  know  him  personally.  The  original  sense  of  the 
Greek  expression  is,  I  had  not  seen,  ox,  perecived.  On  this 
some  base  the  assumption  that  Paul  was  near-sighted  and 
hence  had  not  recognized  the  high  priest,  whom  else  he 
would  have  known  and  treated  with  the  respect  due  his 
exalted  ofifice.  They  connect  with  this  the  tJiorn  in  the 
flesh,  Wi.  for  the  flesh,  mentioned  2  Cor.  xii.  7,  and  regard 
this  as  a  painful  chronic  disease  of  the  eyes,  perhaps  a 
remnant  of  the  total  blindness  induced  by  the  glaring 
light  on  the  way  to  Damascus  (xxii.  6  ;  xxvi.  13),  com- 
paring also   Gal.  iv.    15  ;  vi.  11,  17,  which   passages  cer- 


xxni.  5.  6.]    PAUL  BEFORE  THE  GRAND  COUNCIL.  341 

tainly  would  receive  a  new  light  if  this  assumption  could 
be  proved  to  be  correct.  The  ancient  descriptions  of 
Paul's  appearance  seem  to  favor  this  view,  and  they  go 
back  to  the  second  century  and  maybe  based  on  reliable 
tradition.  Other  explanations  are  :  Paul  lied — but 
though  he  was  not  above  temptation  and  sinning,  we 
cannot  think  him  such  a  coward  as  this  would  show  him 
to  be ;  Luke  erred  in  representing  Paul  as  he  did — but, 
aside  from  inspiration,  he  would  surely  not  represent 
Paul  in  a  worse  light  than  the  facts  demanded,  and  he 
certainly  knew  the  details  of  such  an  occurrence ;  Paul 
uses  irony — but  that  hardly  admits  of  the  use  of  a 
Scripture  passage  such  as  he  makes  ;  Paul  had  gone  too 
far,  and  admits  it,  saying  in  substance,  I  used  those  words 
without  proper  reflection,  not  thinking  at  all  in  my  in- 
dignation of  the  position  of  the  person  that  had  treated 
me  so  unjustly — but  the  expression,  /  zvist  fiot,  hardly 
can  mean  that.  It  was  written.  Better,  it  is  zvritten,  viz. 
Ex.  xxii.  28. — Ver.  6.  Perceived.  Lit.  had  perceived,  per- 
haps by  the  differing  attitude  of  the  members  with  regard 
to  his  excuse,  the  Pharisees  being  more  inclined  to  regard 
lightly  disrespect  shown  to  a  Sadducean  high  priest. 
Brethren,  ii.  29.  I.  Emphatic,  over  against  those  mem- 
bers of  the  Council  that  were  not  Pharisees,  and  ex- 
planatory, in  part  at  least,  of  his  religious  convictions. 
Touching  the  hope  and  resurrection  of  the  dead.  A 
hendiadys,  for,  concerning  the  hope,  namely,  the  hope  of 
the  resurrection,  etc.  "  On  considering  Paul's  words,  '  I 
am  a  Pharisee,'  it  must  not  be  forgotten  that  after  all  the 
great  doctrine  which  distinguished  the  Pharisees  of  those 
days  was  their  belief  in  the  resurrection.  It  was  this 
which  really  separated  them  from  their  rivals,  the 
Sadducees.  The  Pharisee  teachers,  it  has  been  truly  re- 
marked, had  given  to  this  doctrine  a  prominence  which  it 


342  THE  ACTS.  [xxiii.  6-8. 

never  had  before.  Many  of  their  noblest  members,  even 
leaders,  mainly  on  this  account  had  been  secret  disciples 
of  our  Lord,  such  as  Nicodemus,  Joseph  of  Arimathea, 
and  possibly  the  Rabbi  Gamaliel "  (comp.  v.  34  ;  xxii.  3). 
"  Some  seven  or  eight  years  before  this  time  we  know 
that  already  among  the  members  of  the  Christian  Church 
were  many  avowed  Pharisees.  (See  chap.  xv.  5.)  The 
apostle  really  said,  to  use  Plumptre's  paraphrase  of  his 
words  here  :  '  I  am  a  Pharisee  ;  yes,  I  am  one  with  you  in 
all  that  is  truest  in  your  creed.  I  invite  you  to  listen  and 
see  whether  what  I  now  proclaim  to  you  is  not  the  crown 
and  completion  of  all  your  hopes  and  yearnings.  Is  not  the 
resurrection  of  Jesus  the  one  thing  needed  for  a  proof  of  that 
hope  of  the  resurrection  of  the  dead  of  which  you  and  your 
fathers  have  been  witnesses  ?  '  "  {Popular  Coi/u/iciitary.) 
To  emphasize  one  point,  true  in  itself  and  important, 
without  mentioning  others,  equally  true  and  important 
in  another  direction,  is  7iot  deception  and  hypocrisy, 
especially  when  it  is  done  in  order  to  gain  favorable  at- 
tention to  the  introduction  and  explanation  of  the  latter. 
I.  Emphatic  ;  that  is  my  crime,  really  nothing  else. 
Am  called  in  question.  Lit.  am  being  Judged. — Ver.  7. 
The  Pharisees  and  Sadducees.  The  article  is  not 
repeated  before  Sadducees  because  the  two  formed  one 
whole,  the  Council,  and  this  whole,  this  body,  became 
divided  according  to  its  two  constituent  parts.  The 
assembly.  Lit.  the  multitude,  viz.  of  the  people  present 
besides  the  members  of  the  Council,  the  former  taking 
sides  with  the  latter,  some  favoring  the  views  of  the 
Pharisees,  some,  no  doubt,  the  minority,  those  of  the  not 
so  popular  Sadducees. — Ver.  8.  Neither  angel  nor  spirit. 
These  two  belong  together,  the  departed  spirits  of  men 
being  similar  to  angels  and  hence  forming  one  class  with 
them  over  against  the  resurrection,     Comp.  Matt.  xxii. 


XXIII.  8.]        PAUL  BEFORE   THE  GRAND  COUNCIL.  343 

23.  Of  course,  in  both  passages  that  part  of  the  doc- 
trinal system  of  the  Sadduces  only  is  mentioned  that 
is  connected  with  the  matter  treated  of.  *'  Sadducccs,  a 
sect  of  the  Jews  who  derived  their  name  from  Zadok, 
either  one  who  was  prominent  in  the  third  century  before 
Christ,  or  the  Zadok  who  was  higli  priest  under  Solomon 
(i  Kings  ii.  35),  and  whose  descendants  are  mentioned 
(Ez.  xl.  46)  as  the  sons  of  Zadok,  and  seem  to  have 
become  a  sort  of  'sacerdotal  aristocracy.'  The  Saddu- 
cees  were  a  small  party,  but  usually  men  of  wealth  and 
position,  and  worldly-minded.  They  stood  in  direct 
opposition  to  the  Pharisees.  They  did  not  receive  only 
the  Pentateuch  (as  has  been  mistakenly  asserted),  but 
accepting  all  the  written  law,  denied  the  oral  law  handed 
down  by  tradition.  They  denied  the  resurrection  of  the 
body,  holding  that  the  soul  died  with  the  body,  and  of 
course  admitted  no  further  state  of  rewards  and  punish- 
ments. They  denied  also  the  existence  of  angels  or 
spirits.  They  maintained  that  good  and  evil  are  at  man's 
choice,  pushing  this  moral  freedom  so  far  as  almost  to 
exclude  the  divine  government  of  the  world.  They 
made  common  cause  with  the  Pharisees  in  condemning 
Christ  and  bitterly  opposed  His  followers  (Acts  iv.  1-7, 
17).  We  read  of  no  conversions  from  their  number, 
while  there  were  some  at  least  from  the  Pharisees.  With 
the  fall  of  the  Jewish  state  the  Sadducees  disappeared  from 
history."  {Concise  Dictionary^  Comp.  iv.  i.  The 
Pharisees  confess  both.  Viz.  resurrection,  and  angel  and 
spirit.  Pharisees,  no  doubt  derived  from  the  Hebrew 
word  that  means  separated,  separatists,  because  they 
separated  themselves  from  the  common  people,  claiming 
to  be  of  extraordinary  piety,  "  a  numerous  party  among 
the  Jews  in  New  Testament  times.  Their  origin  is 
obscure,  but  they  were  probably  a  continuation  of  the 


344  ■  THE  ACTS.  [xxiii.  8, 9. 

Assideans  ( '  the  Pious ' ),  a  party  who  in  the  times  of  the 
Maccabees  were  zealous  for  the  Law  in  opposition  to  the 
Hellenizing  faction  (i  Mace.  iii.  42  sqq. ;  vii.  13).  On 
the  accession  of  Herod  6000  of  them  refused  the  oath  of 
allegiance,  but  were  put  down  with  a  strong  hand.  They 
differed  from  the  Sadducees  in  holding  an  ethical  immor- 
tality, the  existence  of  Providence  and  the  co-equal 
authority  of  tradition  with  the  written  Law.  The  last 
point  they  carried  so  far  as  to  place  the  explanations  of 
the  Law  above  the  Law  itself.  They  tithed  garden 
herbs,  yet  disregarded  justice  and  mercy  (Matt,  xxiii. 
23) ;  made  long  prayers,  yet  devoured  widows'  houses 
(Mark  xii.  40)  ;  carefully  avoided  what  the  Law  declared 
unclean,  yet  were  unmindful  of  purity  of  heart  (Matt, 
xxiii.  25  sqq.) ;  and  at  times  made  void  the  Word  of  God 
by  their  tradition  (Matt.  xv.  6).  At  the  same  time  these 
empty  formalists  taxed  the  conscience  of  the  people  with 
puerile  questions,  such  as  whether  it  was  lawful  to  eat  an 
egg  laid  on  the  Sabbath.  Although  our  Lord  recognized 
the  authority  of  their  Scriptural  teachings  (Matt,  xxiii.  2,3), 
He  rebuked  their  conceit  and  hypocrisy,  and  so  incurred 
their  hatred  (Luke  xi.  39  sqq.).  Yet  among  them  were 
some  men  of  probity  and  worth,  such  as  Nicodemus, 
Joseph  of  Arimathca,  and  Gamaliel.  Saul  of  Tarsus  was 
a  Pharisee.  Our  Lord  certainly  made  some  converts 
from  among  them,  but  so  far  as  the  New  Testament  in- 
forms us  he  made  none  from  the  semi-infidel  Sadducees." 
{Concise  Dictionary.) — Ver.  9.  Clamour.  Crying,  outcry. 
Scribes.  Teachers  of  the  Law.  (Comp.  Matt.  ii.  4.) 
Strove.  Contended  fiercely,  \\t.  fought  it  out,  or,  among 
tJicinsclvcs.  And  what,  viz.  can  or  will  you  do  ?  You 
can  certainly  do  nothing  but  submit  and  recognize  the 
fact.  In  Greek  the  sentence  is  simply.  But  if  a  spirit 
has  talked  to  hint   or  an  angel ?     (Comp.   John  vi.   62  ; 


xxiii.  9-II-]     PAUL  BEFORE   THE  GRAND  COUNCIL.  345 

Rom.  ix.  22.)  This  question  was  addressed  to  the 
Sadducees  and  refers  to  what  Paul  asserted  concerning 
the  appearance  of  Christ  on  the  way  to  Damascus,  which 
appearance  was  not  admitted  by  the  Pharisees  but  in- 
terpreted as  perhaps  having  been  the  appearance  of  a 
celestial  creature.  (Comp.  8.) — Ver.  10.  Dissension. 
Strife,  uproar.  Take  by  force.  Or,  seize  and  carry  off 
speedily.  Castle,  xxi.  34. — Ver.  11.  The  Lord  stood  by 
him.  Whether  in  a  vision  in  the  dream  (comp.  xvi.  9), 
or  in  an  ecstasy  while  awake  we  cannot  tell ;  the  former 
seems  probable.  Stood  by  him.  All  at  once.  Be  of 
good  cheer.  Or,  of  good  courage.  Testify,  xx.  21. 
Concerning  me.  Lit.  tJiosc  tilings  that  pertain  to  vie 
my  office,  work,  purpose,  etc.  At.  Both  times  lit.  into, 
denoting  that  Paul  had  first  to  go  there.  Jerusalem  and 
Rome  were  at  that  time  the  two  most  important  cities, 
the  former  the  religious,  the  latter  the  political  centre 
of  the  Avorld.  And  Paul  was  to  carry  the  Gospel 
from  Jerusalem  to  Rome,  which  city  after  the  destruction 
of  Jerusalem  was  to  be  the  religious  centre  also  for  many 
centuries,  though,  owing  to  human  error  and  arrogance, 
for  the  most  part  not  to  the  welfare  of  the  Church. 
(Comp.  xix.  21.) 

(B.)  A  Conspiracy  against    Paul   Frustrated  by 
HIS  BEING  Sent  to  C^sarea. 

12-35.  And  when  it  was  day,  the  Jews  banded  together,  and  bound 
themselves  under  a  curse,  saying  that  they  would  neither  eat  nor  drink  till 
they  had  killed  Paul.  And  they  were  more  than  forty  which  made  this 
conspiracy.  And  they  came  to  the  chief  priests  and  the  elders,  and 
said,  We  have  bound  ourselves  under  a  great  curse,  to  taste  nothing 
until  we  have  killed  Paul.  Now  therefore  do  ye  with  the  council  signify  to 
the  chief  captain  that  he  bring  him  down  unto  you,  as  though  ye  would 
judge  of  his  case  more  exactly:  and  we,  or  ever  he  come  near,  are  ready  to 
slay  him.     But  Paul's  sister's  son  heard  of  their  lying  in  wait,  and  he  came 


346  THE  ACTS.  [xxiii.  12,  13. 

and  entered  into  the  castle,  and  told  Taul.  And  Paul  called  unto  him  one 
of  the  centurions,  and  said,  Bring  this  young  man  unto  the  chief  captain  : 
for  he  hath  something  to  tell  him.  So  he  took  him,  and  brought  him  to 
the  chief  captain,  and  saith,  Paul  the  prisoner  called  me  unto  him,  and 
asked  me  to  bring  this  young  man  unto  thee,  who  hath  something  to  say  to 
thee.  And  the  chief  captain  took  him  by  the  hand,  and  going  aside  asked 
him  privately,  What  is  that  thou  hast  to  tell  me  ?  And  he  said,  The  Jews 
have  agreed  to  ask  thee  to  bring  down  Paul  to-morrow  unto  the  council,  as 
though  thou  wouldest  inquire  somewhat  more  exactly  concerning  him.  Do 
not  thou  therefore  yield  unto  them :  for  there  lie  in  wait  for  him  of  them 
more  than  forty  men,  which  have  bound  themselves  under  a  curse,  neither 
to  eat  nor  to  drink  till  they  have  slain  him :  and  now  are  they  ready,  look- 
ing for  the  promise  from  thee.  So  the  chief  captain  let  the  young  man  go, 
charging  him,  Tell  no  man  that  thou  hast  signified  these  things  to  me. 
And  he  called  unto  him  two  of  the  centurions,  and  said.  Make  ready  two 
hundred  soldiers  to  go  as  far  as  Ca^sarea,  and  horsemen  threescore  and  ten, 
and  spearmen  two  hundred,  at  the  third  hour  of  the  night :  and  he  bade 
them  provide  beasts,  that  they  might  set  Paul  thereon,  and  bring  him  safe 
unto  Felix  the  governor.     And  he  wrote  a  letter  after  this  form  : 

Claudius  Lysias  unto  the  most  excellent  governor  Felix,  greeting.  This 
man  was  seized  by  the  Jews,  and  was  about  to  be  slain  of  them,  when  I 
came  upon  them  with  the  soldiers,  and  rescued  him  having  learned  that  he 
was  a  Roman.  And  desiring  to  know  the  cause  wherefore  they  accused 
him,  I  brought  him  down  into  their  council :  whom  I  found  to  be  accused 
about  questions  of  their  law,  but  to  have  nothing  laid  to  his  charge  worthy 
of  death  or  of  bonds.  And  when  it  was  shewn  to  me  that  there  would  be 
a  plot  against  the  man,  I  sent  him  to  thee  forthwith,  charging  his  accusers 
also  to  speak  against  him  before  thee. 

So  the  soldiers,  as  it  was  commanded  them,  took  Paul,  and  brought  him 
by  night  to  Antipatris.  But  on  the  morrow  they  left  the  horsemen  to  go 
with  him,  and  returned  to  the  castle :  and  they,  when  they  came  to  Cassarea, 
and  delivered  the  letter  to  the  governor,  presented  Paul  also  before  him. 
And  when  he  had  read  it,  he  asked  of  what  province  he  was  ;  and  when  he 
understood  that  he  was  of  Cilicia,  I  will  hear  thy  cause,  said  he,  when  thine 
accusers  also  are  come :  and  he  commanded  him  to  be  kept  in  Herod's 
palace. 

How  great  the  hatred  of  the  Jews  against  Paul  was 
became  manifest  in  the  conspiracy  that  on  the  next  day 
was  formed  by  more  than  forty  of  them  who  bound 
themselves  by  a  terrible  oath  to  touch  neither  meat  nor 
drink  until   they  had  put   Paul  out  of  the  way,  calling 


xxiii.  14-32.]      A  CONSPIRACY  AGAIXST  PAUL.  347 

down  upon  themselves  the  curse  of  God  in  case  they 
failed  to  do  so  (12  sq.).  Of  this  they  thcii  notified  the 
members  of  the  Council  most  hostile  to  Paul  and  asked 
them  to  get  the  Council  to  prevail  upon  the  chief  officer 
to  bring  Paul  again  before  them  for  a  pretended  closer 
investigation,  so  that  the  conspirators  might  have  an  op- 
portunity of  carrying  out  their  murderous  designs,  which 
they  would  do  when  Paul  was  led  to  the  assembly,  be- 
fore he  ever  got  there  (14  sq.).  Of  this  conspiracy  the 
nephew  of  Paul,  studying  perhaps  at  Jerusalem  as 
formerly  his  uncle  had  done,  somehow  was  informed  and 
told  Paul  (16).  Paul  sent  him  to  the  chief  officer,  who 
received  him  very  friendly  and  in  private  was  made 
acquainted  with  all  the  details  of  the  plot  (17-21).  The 
young  man  was  dismissed  with  the  instruction  not  to  let 
any  one  know  that  the  chief  officer  was  cognizant  of  the 
conspiracy  (22),  and  then  the  latter  forthwith  made  the 
necessary  preparations  to  get  Paul  safely  out  of  the 
reach  of  his  desperate  enemies  by  sending  him  that  very 
night  to  the  governor  Felix  at  C£esarea  (23  sq.).  A 
letter  accompanying  the  prisoner  told  the  governor  by 
whom  and  why  he  was  sent  (25-30).  It  was,  per- 
haps advisedly,  not  particular  about  the  circumstances 
under  which  Paul  had  been  found  to  be  a  Roman  citizen 
(27),  but  unmistakably  expressed  the  conviction  that  he 
was  entirely  innocent  in  the  view  of  the  Roman  law,  how 
much  soever  he  might  have  failed  with  regard  to  the 
precepts  of  the  Jewish  religion.  The  whole  force  of 
470  soldiers  escorted  Paul  during  the  night,  and  perhaps 
a  part  of  the  next  day,  to  Antipatris,  about  40  miles  dis- 
tant from  Jerusalem  (31).  Here  they  rested  after  the 
forced  march,  and  then,  as  so  far  nothing  indicative  of 
any  danger  to  the  prisoner  on  the  part  of  the  conspirators 
had    appeared,  the   foot-soldiers  returned  to  Jerusalem, 


348  THE  ACTS.  [xxiii.  12-15. 

leaving  the  horsemen  as  a  sufficient  guard  for  the  remain- 
ing 26  miles  to  Caesarea  (32  sq.).  After  having  read  the 
letter  of  the  chief  officer  at  Jerusalem,  the  governor 
simply  asked  Paul  from  what  province  of  the  great 
Roman  empire  he  was,  and  then  postponed  the  trial 
until  the  plaintiffs  should  have  come,  as  intimated  by 
the  letter.  Meanwhile  Paul  was  kept,  not  in  a  common 
prison,  or  dungeon,  but  in  the  apartment  of  the  state 
prisoners,  which  was  a  portion  of  the  palace  built  by 
Herod  the  Great  for  his  own  residence,  then  used  as  the 
official  dwelling  of  the  Roman  governor  (34  sq.). 

Ver.  12.  Banded  together.  Lit.  made,  or  formed,  a 
secret  covibination,  a  conspiracy.  Probably  "  the  Jews 
from  Asia"  (xxi.  27)  took  an  active  part  in  it. — Ver.  13. 
Conspiracy.  Lit.  swearing  together,  conspiracy  bound 
together  by  an  oath. — Ver.  14.  The  chief  priests  and  the 
elders.  Comp.  iv.  5.  Of  course,  the  Saddiicean  mem- 
bers of  the  Council  were  drawn  into  the  secret.  (Comp.  6.) 
Have  bound  ourselves  under  a  great  curse.  Lit.  zvitJi  a 
curse  zve  have  declared  ourselves  accursed,  i.  e.  most 
solemnly  declared  ourselves  liable  to  the  severest  divine 
penalities,  to  inevitable  destruction,  unless  we  do  what 
we  promise  to  do.  (Comp.  Josh.  vi.  t8  ;  vii.  12  sqq.) 
In  case  a  man  was  prevented  by  insuperable  difficulties 
to  fulfil  his  promise  the  Rabbins  could  acquit  him  of  his 
obligation. — Ver.  15.  Ye.  Emphatic;  you  on  your  part 
do  what  you  are  best  able  to  do.  With  the  council. 
The  whole  Council  had  to  act,  but  the  other  members, 
belonging  to  the  Pharisees,  were  not  to  be  in  the  secret. 
Some  connect  these  words  with  "  the  chief  captain  "  so 
that  the  sense  would  be.  Signify  to  the  chief  captain  to- 
gether tvith,  or,  and  to,  tJie  Council.  The  position  of  the 
words,  but  not  the  sense,  favors  this  interpretation  ;  the 
position  is  emphatic.    Signify.    Indicate,  disclose,  declare, 


xxin.  15-23.]       A  CONSPIRACY  AGAINST  PAUL. 


349 


make  known.     Bringdown.     From  the  castle  (xxi.  31). 
Would.     Were    about,  intended.     His   case.     Lit.   those 
things  that  have  reference  to  him.     Judge.     Know  accu- 
rately, ascertain    exactly  ;    examine,   determine,    decide. 
More    exactly.     Namely,    than    heretofore.     We.     Em- 
phatic, we  on  our  part.     Or.     Obsolete   for  ere,  before. 
The    members   of    the   Council   are   apparently   to    have 
nothing  to  do  with  the  murder,  are   to  bear  no   respon- 
sibility in  public. — Ver.   16.  Paul's  sister's  son.     Some 
suppose  that  Paul's  whole   family  already  in   his  youth 
moved  to  Jerusalem.     (Comp,  xxii.  3.)     Their  lying  in 
wait.     Their   insidious  intentions.     He   came.     Belongs 
to  the  graphic  character  of  the  narrative.     Castle,     xxi.  34. 
— Ver.    17.    Centurions,     xxi.    32. — Ver.    18.    Paul   the 
prisoner.     Lit.  the  bound  one.     (Comp.  xxii.  30  ;  xxiv.  27.) 
Being  a  Roman  citizen,  he  was  now  in  eustodia  nii/itaris, 
no  doubt   chained   to  a  soldier's  arm.     (Comp.  xii.  6.) — 
Ver.  19.  Took  him  by  the  hand.     To  inspire  him  with 
confidence.    (Comp.  xvii.  19.)     Going  aside.     Lit.  having 
wifhdrazcn,  perhaps  to  his  private  room. — Ver.  20.  As 
though   thou  wouldest.     No    real    discrepancy  between 
this  reading,  sanctioned   by  the  best   manuscripts,  and 
verse  15.     On  the  part  of  the  chief  officer  and  the  Pharisee 
members  of  the  Council  the  intention  would  be  sincere 
and  honest,  on  the  part  of  the  Jews  that  were  in  the 
secret  it  was  merely  a  pretence. — Ver.  21.  Thou.     Em- 
phatic, in  contrast  to  the  Jews.     Yield.     Lit.  suffer  thyself 
to  be  persuaded.     Bound   under  a  curse.      14.     Promise 
from  thee.     Viz.  to  bring  Paul  down. — Ver.  22.  So.     In 
consequence  of  what  he  had  learned.     Charging.     Lit. 
having  charged,  or,  commanded.     Tell  no  man.     Lit.  to 
tell  no  one ;  the  speech  first  is  indirect  and  then  changes 
to  the  direct.    (Comp.  i.  4.)    Tell.     \Ji\..  speak  out,  6.\vv\\gQ, 
to.     Signified.     15. — Ver.  23.  Two.     \J\\..  some,  o\-,  about, 


350  THE  ACTS.  [xxiil.  23,  24. 

tivo,  leaving  the  number  indefinite  (comp.  Luke  vii.  19); 
others,  and  perhaps  better,  interpret  it,  any  two.  Why 
not,  some,  namely,  txvo  ?  Soldiers.  Here,  in  distinction 
from  the  two  other  classes,  heavy-armed  foot-soldiers. 
Spearmen.  The  Greek  word  used  here  is  not  found  in 
earlier  writers,  in  fact  not  before  the  seventh  century  after 
Christ,  It  means  in  literal  translation,  men  that  take 
hold  ivith  their  right  hand,  and  doubtless  denotes  light- 
armed  foot-soldiers.  Spearmcii  may  be  the  best  transla- 
tion ;  others  ^reicr,  javclinmoi,  or,  slingcrs,  which  is  the 
evident  signification  of  a  similar  Greek  word  contained 
in  some  manuscripts.  So  great  a  body  of  soldiers  was 
chosen  because  the  chief  officer  did  not  exactly  know 
how  many  might  be  willing  to  assist  the  more  than  forty 
conspirators,  and  because  Paul,  being  a  Roman  citizen, 
had  to  be  protected  by  all  means.  At  the  third  hour  of 
the  night.  Lit.  from  the  third  hour  of  the  night  on,  viz. 
they  should  be  prepared  to  start,  i.  e.  about  9  o'clock  in 
the  evening. — Ver.  24.  Here  the  direct  speech  of  the 
preceding  verse  changes  to  the  indirect.  (Comp.  22.)  And. 
As  something  needed  in  addition.  Beasts.  Horses  or 
asses;  more  than  one  because  the  journey  was  long  and 
hasty  and  so  more  than  one  might  be  needed.  Governor. 
Matt,  xxvii.  2.  Felix.  "  The  career  of  this  powerful  and 
unprincipled  man,  who,  owing  to  his  meeting  with  the 
despised  Jew,  Paul,  has  obtained  a  conspicuous  niche  in 
history,  is  principally  interesting  to  us  as  affording  a 
good  instance  of  the  way  in  which  high  position  and 
great  dignity  were  acquired  under  the  rule  of  the  Caesars 
in  the  first  and  second  centuries  of  the  Christian  era. 
Felix  and  his  brother  Pallas  were  originally  slaves,  and 
then  freedmen  in  the  house  of  a  noble  Roman  lady, 
Antonia,  mother  of  the  Emperor  Claudius,  Pallas  be- 
came   the   favorite    and   subsequently    minister   of    the 


xxiii.  24-27.]  PAUL  SENT  TO  CAiSAREA.  351 

emperor.  He  procured  for  his  brother  Fehx  the  im- 
portant post  of  procurator  of  Juclsa  about  A.  D.  52. 
The  historian  Tacitus  writes  of  him  as  one  who,  trusting 
to  his  brother's  powerful  influence  at  court,  knew  he 
could  commit  any  wrong  with  impunity.  He  was  noto- 
riously avaricious,  cruel  and  licentious,  but  withal  a  man 
of  great  energy  and  talent,  wielding,  however,  as  Tacitus 
tells  us,  '  the  power  of  a  tyrant  with  the  temper  of  a 
slave.'  According  to  Josephus,  he  was  one  of  the  most 
corrupt  and  oppressive  governors  ever  dispatched  from 
Rome  to  rule  over  Judaea.  Suetonius,  in  his  history  of 
Claudius,  mentions  this  Roman  official  as  the  '  husband 
(in  succession)  of  three  queens:'  (i)  Drusilla,  the 
daughter  of  Juba,  king  of  Mauritania,  and  Selene,  the 
daughter  of  Antony  and  Cleopatra.  (2)  Another  prin- 
cess of  the  same  name — Drusilla — the  daughter  of  Herod 
Agrippa  I.,  and  sister  of  Herod  Agrippa  H. ;  she  left  her 
first  husband,  Azizus,  king  of  Emesa,  to  marry  Felix. 
The  name  of  the  third  royal  lady  who  married  this 
Roman  is  unknown.  Felix  reigned  over  Judaea  some 
seven  or  eight  years  until  he  was  recalled  by  Nero,  who 
replaced  him  by  Festus,  A.  D.  60.  He  owed  his  depo- 
sition to  the  fall  of  his  brother  Pallas,  who  was  subse- 
quently put  to  death,  A.  D.  63."  {Popular  Coi/nncntary.) — 
Ver  26.  Claudius  Lysias,  etc.  The  usual  way  with  the 
Romans  (and  Greeks)  to  begin  a  letter.  Of  this  officer 
nothing  else  is  known.  Most  excellent.  The  usual  title 
for  men  of  such,  or  similar,  position.  (Comp.  xxiv.  3  ;  xxvi. 
25  ;  Luke  i.  3.) — Ver.  27.  This  man  was  seized,  etc.  Lit, 
This  man,  having  been  seized  by  the  Jezus  and  being  about 
to  be  slain  by  them,  /,  having  suddenly  come  upon  them  tvith 
the  soldiers,  rescued,  having  learned  that  lie  is  a  Roman. 
rian.  The  Greek  word  expresses  a  certain  respect  (comp. 
ii.  22,  29),  in  contradistinction  to  another  one  that  very 


352  THE  ACTS.  [xxiii.  27-34. 

often  expresses  contempt  (e.  g.  vi.  13  ;  xxii.  26;  Mark 
xiv.  71  ;  Luke  xxiii.  4,  14  ;  John  xviii.  17).  The  account 
given  here  is  not  in  perfect  accord  with  xxi.  31  sqq. ;  xxii. 
23  sqq.,  giving  a  rather  favorable  version  of  the  officer's  con- 
duct. Whether  this  is  owing  to  the  brevity  of  the  letter 
or  to  a  not  unnatural  desire  to  present  his  actions  in  the 
best  light  possible,  we  cannot  determine.  At  any  rate, 
this  discrepancy  proves  the  letter  not  to  be  a  fabrication 
of  Luke's  who,  in  such  a  case,would  have  avoided  even  the 
semblance  of  a  discrepancy  in  order  not  to  excite  sus- 
picion.— Ver.  28.  And.  As  was  natural. — Ver.  29.  To 
have  nothing  laid  to  his  charge.  Lit.  to  have  110  ac- 
cusation, or  charge,  to  be  accused  of  nothing. — Ver.  30. 
Shewn.  Disclosed,  made  known,  reported.  Charging. 
Commanding,  ordering. — Ver.  31.  Antipatris.  On  the 
road  from  Jerusalem  to  Caesarea,  built  by  Herod  the 
Great,  and  named  after  his  father  Antipater ;  now  Kefr 
Saba,  a  miserable  Mohammedan  village  without  any  ves- 
tiges of  its  former  size  and  importance.  For  Roman 
soldiers  it  was  no  impossible  feat  to  travel  that  distance 
from  9  in  the  evening  to  some  time  next  morning. 
The  expression,  by  night,  need  not  mean  that  the  whole 
distance  was  travelled  during  the  night.  By  nigJit,  under 
cover  of  the  night,  they  started  and  made  the  greater  part 
of  the  journey. — Ver.  32.  They.  The  majority,  the  400 
footmen.  Left.  Allowed,  permitted,  let.  Castle. 
xxi.  34. — Ver.  33.  They.  The  horsemen.  Came  .  .  . 
delivered.  Lit.  had  come  .  .  .  and  delivered. — Ver.  34. 
What  province.  What  kind  of  a  province.  There  were 
several  classes.  A  usual  distinction  was  that  between 
senatorial  and  imperial  provinces,  the  former  being  under 
the  jurisdiction  of  the  senate  at  Rome,  the  latter  under 
that  of  the  emperor.  Cilicia  was  an  imperial  province. 
But  this  distinction  could  hardly  be  of  any  importance 


XXIII.  34.  35]  PAUL  SENT  TO  CMS  ARE  A.  353 

here.  The  Greek  word  used  here  for  province  {cparcJiia) 
denotes  either  a  larger  province  of  the  Roman  empire,  or 
an  appendage  to  such  a  one,  and  the  governor,  or  pro- 
curator, of  the  latter  bore  also  the  corresponding  title 
{eparcJios).  Now  Cilicia,  as  well  as  Judaea,  in  a  manner 
belonged  to  the  province  of  Syria,  being  governed  by  a 
Syrian  legate,  i.  e.  one  under  the  supervision  of  the  gov- 
ernor of  Syria,  though  Cilicia  was  more  independent  in 
this  regard  than  Judaea.  And  that  may  have  been  the 
reason  why  Felix,  the  procurator  of  Judaea,  tried  Paul,  a 
citizen  of  Cilicia,  whilst  he  might  not  have  done  so  if 
Paul  had  been  a  citizen  of  a  different  province,  i.  e.  an 
independent  one  or  one  in  no  connection  with  Syria  and 
Judaea. — Ver.  35.  Hear  thy  cause.  Lit.  hear  thee  fully. 
In  Herod's  palace.  No  doubt  in  consequence  of  Lysias' 
favorable  report. 
23 


CHAPTER  XXIV. 
Paul  before  Felix  (A.  D.  59). 

1-27.  And  after  five  days  the  high  priest  Ananias  came  down  with  cer- 
tain elders,  and  ivith  an  orator,  one  Tertullus  ;  and  they  informed  the  gov- 
ernor against  Paul.  And  when  he  was  called,  Tertullus  began  to  accuse 
him,  saying. 

Seeing  that  by  thee  we  enjoy  much  peace,  and  that  by  thy  providence 
evils  are  corrected  for  this  nation,  we  accept  it  in  all  ways  and  in  all  places, 
most  excellent  Felix,  with  all  thankfulness.  But,  that  I  be  not  further 
tedious  unto  thee,  I  intreat  thee  to  hear  us  of  thy  clemency  a  few  words. 
For  we  have  found  this  man  a  pestilent  fellow,  and  a  mover  of  insurrections 
among  all  the  Jews  throughout  the  world,  and  a  ringleader  of  the  sect  of 
the  Nazarenes  :  who  moreover  assayed  to  profane  the  temple  :  on  whom 
also  we  laid  hold :  from  whom  thou  wilt  be  able,  by  examining  him  thyself, 
to  take  knowledge  of  all  these  things,  whereof  we  accuse  him.  And  the 
Jews  also  joined  in  the  charge,  affirming  that  these  things  were  so. 

And  when  the  governor  had  beckoned  unto  him  to  speak,  Paul  answered. 

Forasmuch  as  I  know  that  thou  hast  been  of  many  years  a  judge  unto 
this  nation,  I  do  cheerfully  make  my  defence  :  seeing  that  thou  canst  take 
knowledge,  that  it  is  not  more  than  twelve  days  since  I  went  up  to  worship 
at  Jerusalem  :  and  neither  in  the  temple  did  they  find  me  disputing  with  any 
man  or  stirring  up  a  crowd,  nor  in  the  synagogues,  nor  in  the  city.  Neither 
can  they  prove  to  thee  the  things  whereof  they  now  accuse  me.  But  this  I 
confess  unto  thee,  that  after  the  Way  which  they  call  a  sect,  so  serve  I  the 
God  of  our  fathers,  believing  all  things  which  are  according  to  the  law,  and 
which  are  written  in  the  prophets :  having  hope  toward  God,  which  these 
also  themselves  look  for,  that  there  shall  be  a  resurrection  both  of  the  just 
and  unjust.  Herein  do  I  also  exercise  myself  to  have  a  conscience  void  of 
offence  toward  God  and  men  alway.  Now  after  many  years  I  came  to  bring 
alms  to  my  nation,  and  offerings  :  amidst  which  they  found  me  purified  in 
the  temple,  with  no  crowd,  nor  yet  with  tumult :  but  the7-e  ivci-e  CQx\.'a\x\  Jews 
from  Asia — who  ought  to  have  been  here  before  thee,  and  to  make  accu- 
sation, if  they  had  aught  against  me.  Or  else  let  these  men  themselves  say 
what  wrongdoing  they  found,  when  I  stood  before  the  council,  except  it  be 


xxrv.  1-6.]  PAUL  BEFORE  FELIX.  355 

for  this  one  voice,  that  I  cried  standing  among  them,  Touching  the  resur- 
rection of  the  dead  I  am  called  in  question  before  you  this  day. 

But  Felix,  having  more  exact  knowledge  concerning  the  Way,  deferred 
them,  saying.  When  Lysias  the  chief  captain  shall  come  down,  I  will  deter- 
mine your  matter.  And  he  gave  order  to  the  centurion  that  he  should  be 
kept  in  charge,  and  should  have  indulgence;  and  not  to  forbid  any  of  his 
friends  to  minister  unto  him. 

But  after  certain  days,  Felix  came  with  Drusilla,  his  wife,  which  was  a 
Jewess,  and  sent  for  Paul,  and  heard  him  concerning  the  faith  in  Christ 
Jesus.  And  as  he  reasoned  of  righteousness,  and  temperance,  and  the 
judgment  to  come,  Felix  was  terrified,  and  answered,  Go  thy  way  for  this 
time ;  and  when  I  have  a  convenient  season,  I  will  call  thee  unto  me.  He 
hoped  withal  that  money  would  be  given  him  of  Paul :  wherefore  also  he 
sent  for  him  the  oftener,  and  communed  with  him.  But  when  two  years 
were  fulfilled,  Felix  was  succeeded  by  Porcius  Festus  ;  and  desiring  to  gain 
favour  with  the  Jews,  Felix  left  Paul  in  bonds. 

Five  days  after  Paul's  arrival  at  Caesarea  the  high  priest, 
together  with  some  members  of  the  Grand  Council,  came 
down  to  Caesarea  to  bring  the  official  charges  against  Paul, 
accompanied  by  a  Roman  lawyer  as  their  attorney  (i). 
When  the  accused  had  been  called,  the  lawyer  began  his 
accusatory  speech  by  fulsome  flattery  of  the  ambitious  gov- 
ernor on  account  of  his  care  and  diligence  in  putting 
down  brigandage  and  violence  in  his  province  (2  sq.). 
But  against  Paul  he  could  not  say  much,  pretending 
that  he  would  be  brief  only  for  the  sake  of 
not  detaining  the  governor,  whom  he  again  flat- 
tered by  speaking,  contrary  to  all  truth,  of  his  clemency 
and  mildness  (4).  He  claimed,  however,  that  Paul  had 
been  found  an  exceedingly  dangerous  person  in  general 
and  in  particular  a  man  that  everywhere  caused  trouble 
and  dissensions  among  the  Jews,  and,  moreover,  one  of 
the  principal  leaders  of  the  followers  of  the  hated  and 
despised  Jesus  of  Nazareth  (5) — a  man  who  had  even 
gone  so  far  as  to  try  to  profane  the  venerated  and 
divinely-appointed  sanctuary  of  his  own  people  ;  whom 
they,  therefore,  also  had   seized   and,  but  for  the  violent 


356  THE  ACTS.  [XXIV.  6-16. 

interference  of  the  Roman  commander,  would  have  had 
punished  according  to  his  deserts  (6).  And  he  himself 
would  not  dare  to  deny  these  charges  (8).  To  this 
presentation  of  their  attorney  the  Jews  present  gave  their 
assent  (9).  When  now  Paul  had  been  given  permission 
to  reply,  he  began  by  stating  that  he  did  so  the  more 
cheerfully,  since  he  knew  the  governor  to  be  well 
acquainted  with  the  character  and  customs  of  the  Jews, 
having  been  in  his  present  office  for  about  seven  years 
and  having  held  an  influential  position  already  under  his 
predecessor  (10).  Furthermore,  the  offence  charged 
against  him  was  of  recent  occurrence,  and  hence  the  real 
facts  could  be  easily  ascertained,  he  having  come  to 
Jerusalem  only  twelve  days  ago  for  the  commendable 
purpose  of  worshipping  there  (11).  And  no  one  could 
prove  that  he  had  done  anything  improper  or  of  a  nature 
to  cause  trouble  and  tumult  anywhere  in  the  holy  city. 
Thus  the  charge  of  his  being  a  dangerous,  seditious  man 
could  certainly  not  be  substantiated  (12  sq.).  And  as  to 
his  being  one  of  the  principal  leaders  of  a  sect,  he  could 
say  that  he,  indeed,  believed  Jesus  of  Nazareth  to  be  the 
Christ,  the  promised  Messiah,  but  this  only  in  obedience 
to  the  revelation  of  the  God  of  his  people  as  contained 
in  the  Scriptures  of  the  Old  Testament,  the  Messianic 
prophecies  and  types  found  there  being  manifestly  ful- 
filled in  and  by  this  Jesus  (14).  In  accordance  with  that 
revelation  he  also  cherished  the  hope  of  a  universal 
resurrection  of  the  dead,  and  this  is  in  common  with  his 
whole  people,  the  comparatively  few  and  in  this  respect 
uninfluential  Sadducees  not  being  taken  into  account  (15). 
Thus  he  could  surely  not  be  called  a  heretic  as  to  his  be- 
lief. And  in  his  life  he,  just  because  of  his  faith,  took 
pains  to  walk  in  such  a  way  that  in  his  relation  both  to  God 
and  men  he  always  had  a  good,  unharmed  conscience  (16). 


XXIV.  17-24.]  PAUL  BEFORE  FELIX.  357 

And  to  enter  in  detail  upon  his  late  conduct  in  the  temple, 
he  had,  after  an  absence  of  about  four  years,  now  come 
to  Jerusalem  for  the  certainly  irreproachable  purpose  of 
delivering  a  collection  that  he  had  caused  to  be  taken  for 
the  poor  Jewish  Christians  in  Judaea,  and  of  joining  with 
them  in  the  festive  offerings  (17).  And  in  the  very  act 
of  offering  the  sacrifices  of  a  man  that  had  taken  a  vow 
he  had  been  found  in  the  temple,  without  having  tried  to 
attract  a  crowd  or  creating  a  disturbance  of  any  kind  ; 
had  been  found  there,  not  by  his  present  accusers,  but 
by  some  Jews  from  Asia  Minor,  his  old  adversaries  (18), 
who,  therefore,  ought  to  be  here  to  bring  charges  against 
him,  if  they  really  had  any  (19).  Or  also  those  that  were 
present  might  say  whether  in  his  trial  before  the  Council 
any  misdeed  had  been  proved  against  him  (20)  ;  if  not, 
perhaps,  they  would  go  so  far  in  their  blind  fanaticism 
as  to  call  a  misdeed  his  frankly-expressed  belief  in  the 
resurrection  of  the  dead,  in  which  hope  the  people  as  a 
whole  shared  (21). — After  he  had  heard  both  parties, 
Felix  adjourned  the  case*  Having  now,  in  consequence 
of  the  explanation  given  by  Paul,  a  more  accurate 
knowledge  of  the  Christian  religion,  with  which  he  doubt- 
less already  before  was  familiar  to  some  extent,  he  did 
not  feel  justified  in  condemning  Paul  ;  and  being  anxious 
not  to  provoke  the  Jews  to  whom  by  his  arbitrariness 
and  cruelty  he  had  already  given  good  reasons  for  com- 
plaint, he  did  not  dare  to  release  him  either.  To  the 
Jews  he  made  the  excuse  that  he  would  have  to  see  the 
commanding  officer  at  Jerusalem  about  the  matter  before 
he  could  decide  it ;  and  as  to  Paul,  he  gave  instructions 
that  he  should  be  kept  in  military  custody,  probably 
chained  to  a  soldier,  but  otherwise  should  be  treated  in  a 
mild  and  liberal  way  (22  sq.). — Some  time  after  this,  it 
seems,  the  second  wife  of   Felix  was  desirous  of  seeing 


358  THE  ACTS.  [xxiv.  24-27. 

and  hearing  the  celebrated  teacher  of  the  Christians. 
The  governor  and  his  wife  having  come  to  the  prison, 
Paul  was  called  to  speak  to  them  about  his  faith  in  the 
Messiah  as  having  appeared  in  the  person  of  Jesus  of 
Nazareth  (24).  But  instead  of  entertaining  them,  as  they 
had  expected,  Paul  gave  them  a  very  earnest  lecture  on 
those  graces  and  virtues  which  they  especially  lacked, 
on  righteousness  and  justice,  self-control  and  chastity, 
and  on  the  last  judgment  that  is  sure  to  come  for 
every  man.  This  terrified  Felix,  whose  conscience  was 
not  entirely  dead,  so  that  he  dismissed  Paul  with  the 
pretence  that  he  would  hear  him  again  on  these  matters 
when  he  had  more  leisure  (25).  At  the  same  time  he 
was  in  hopes  that  Paul  would  try  to  obtain  his  release  by 
a  bribe,  and,  to  give  him  an  opportunity  for  this,  con- 
versed with  him  oftener ;  but  he  was,  of  course,  disap- 
pointed in  this  his  selfish  expectation  (26).  So  he  kept 
Paul  a  prisoner  for  two  years,  when,  in  consequence  of 
bad  reports  against  him,  he  was  called  back  to  Rome  ; 
but  being  afraid  of  the  Jews  bringing  charges  against 
him,  he  tried  to  conciliate  their  favor  by  leaving  Paul 
behind  him  a  prisoner  (27). 

Ver.  I.  After  five  days.  Most  naturally  understood  as 
referring  to  Paul's  arrival  at  Caesarea  ;  not  to  his  hurried 
departure  from  Jerusalem,  as  some  take  it.  The  high 
priest  Ananias,  xxiii.  2.  Came  down.  From  the 
mountainous  inland  city  to  the  lower  coast.  Certain 
elders.  Or,  some  elders  (iv.  5),  delegates  of  the  Council, 
or  simply  representatives  of  the  Sadducean  party  in  it. 
Orator.  Forensic  orator  or  advocate.  Informed.  The 
same  word  in  Greek  as  the  one  translated  signify  xxiii. 
15  ;  here  used  in  the  sense  of  preferring  formal  charges. 
— Ver.  2.  Seeing  that  by  thee,  etc.  Lit.  As  ice  are  ob- 
taining much  peace  tJirongJi  thee  and  reforms  are  takijtg 


XXIV.  2,  3-]  PAUL  BEFORE  FELIX.  355 

place  (are  being  made)  for  this  people  through  thy  fore- 
thought (provident  care).  Much  peace.  Deep,  profound 
peace,  peace  in  a  high  degree.  Evils  are  corrected. 
PubHc  improvements  are  being  introduced.  This  nation. 
The  Jews. — Ver.  3.  In  all  ways  and  in  all  places.  Some 
connect  this  with  the  preceding  clause;  evils  are  corrected 
in  every  zvay  and  in  every  place,  which  connection  is  pos- 
sible, but  not  so  natural.  In  the  usual  construction  it 
means  that  the  thankfulness  is  manifested,  or  at  least  in- 
tended to  be  manifested,  in  every  way  and  everywhere. 
Most  excellent,  xxiii.  26.  Felix,  xxiii.  24.  This  flat- 
tery of  Tertullus,  fulsome  and  exaggerated  as  it  was,  yet 
had  a  basis  of  truth.  "  Felix,  during  his  long  and  bur- 
densome administration,  had  at  least  distinguished  himself 
by  his  strong  measures  to  put  down  brigandage  and 
deeds  of  violence  in  Judaea,  and  had  waged  ceaseless  war. 
fare  against  these  wandering  bands  of  Sicarii  (assassins, 
comp.  xxi.  38)  which  had  begun  to  infest  the  country. 
Tacitus,  no  friend  to  Felix  or  his  government,  relates 
how,  on  the  occasion  of  a  bitter  quarrel  between  Felix 
and  the  governor  of  Galilee,  V.  Cumanus,  the  procurator 
of  Judaea  was  supported  by  the  president  of  Syria, 
Quadratus,  and  quietness  luas  restored  to  the  province 
( '  quies  provinciae  reddita,'  Ann.  xii.  54).  '  As  to  the 
number  of  robbers  whom  he  caused  to  be  crucified,  and 
of  those  whom  he  brought  to  be  punished,  they  were  a 
multitude  not  to  be  enumerated  '  ([[""^^rj-  of  the  Jeius, 
Josephus).  Yet  on  the  other  hand,  this  cruel  and 
ambitious  man  kept  in  his  pay  a  number  of  Sicarii  him- 
self, fanning  instead  of  really  quieting  the  seditious  spirit 
then  everywhere  abroad.  On  one  occasion,  for  instance, 
the  hired  assassins  of  Felix  murdered  in  the  temple,  at 
the  instigation  of  their  employer,  Jonathan,  the  reigning 
high  priest,  once  the  friend  of  the   Romans."     {Popular 


360  THE  ACTS.  [xxiv,  3-7. 

Cojnnioitary.)  As  to  other  evils  corrected  there  was  no 
shadow  of  truth,  Felix  being  recalled  about  two  years 
after  this  because  the  Jews  charged  him  with  bad  govern- 
ment and  supported  their  charges  by  undeniable  proof. — 
Ver.  4.  Be  not  further  tedious.  Do  not  longer  than 
necessary  hinder,  keep  away,  from  more  important  or 
agreeable  work.  Of  thy  clemency.  By,  through,  be- 
cause of,  thy  (well-known)  mildness,  or,  fairness.  A  few 
words.  Lit.  briefly. — Ver.  5.  We  have  found,  etc.  Lit. 
having  found,  etc.,  an  anacoluthic  construction,  since  in 
verse  6,  instead  of,  zuhom  we  took,  it  ought  to  be,  zve  took 
liim,  Luke  having  drawn  the  main  sentence  or  predicate 
into  the  relative  construction.  (Comp.  Rom.  xvi.  27.) 
Pestilent  fellow.  Lit.  pestilence,  pest,  plague.  Among. 
Lit.  to,  unto,  or,  for.  And.  Something  that  is  con- 
nected with  the  foregoing.  Ringleader.  Lit.  one  tvho 
stands  in  tJie  front  rank,  chief,  champion.  Sect.  v.  17. 
Nazarenes.  Comp.  John.  i.  45  sq.  ;  vii.  41  sq.  In  the 
opinion  of  the  Jews  Jesus  was  born  at  Nazareth,  a  city  of 
despised  Galilee,  and  hence  could  not  be  the  true  Messiah  ; 
consequently  his  adherents  were  regarded  as  a  contempt- 
ible, heretical  sect. — Ver.  6.  We  laid  hold.  The  words 
following  here  in  some  manuscripts  and  given  in  the  R.  V. 
as  a  marginal  reading  are.  And  zve  woiild  Jiave  judged  Jii)n 
according  to  our  lazv.  7.  But  the  chief  captain  Lysias  came, 
and  zvith great  violence  took  him  out  of  our  hands,  8.  com- 
manding  his  accusers  to  come  before  thee.  Judged  merely 
by  external  evidence  they  must  be  omitted,  it  seems.  In- 
ternal reasons  can  be  given  both  for  and  against  them, 
and  their  insertion  by  a  copyist  can  be  explained  as  well 
as  their  omission.  What  they  contain  is  in  accordance 
with  xxi.  30  sqq.  The  only  change  in  the  sense  made  by 
the  omission  of  these  words  is  that  in  the  beginning  of 
verse  8,  ^^from  zvliom^  must  be  referred  to  Paul,  whilst 


XXIV.  7-12.]  PAUL  BEFORE  FELIX.  361 

if  those  words  were  genuine  the  reference  would  be  to 
^^  the  chief  captain  Lysias^  In  every  case  the  weight  of 
external  testimony,  which  here  is  against  those  words, 
must  decide  as  long  as  internal  testimony  is  not  decidedly 
opposed  to  it,  which  here  is  not  the  case. — Ver.  8.  Thy- 
self. May  be  construed  also  with  thou,  and  we  think 
this  construction  preferable.  Take  knowledge  of.  Be- 
come thoroughly  acquainted  with.  We.  Emphatic. — 
Ver.  9.  Joined  in  the  charge.  Lit.  joined  in  attacking, 
attacked  jointly,  assailed  together,  viz.  with  their  lawyer. 
— Ver.  10.  Beckoned.  Given  a  nod,  signified  by  a  nod. 
Of  many  years.  Since  many  years,  for  many  years. 
(Comp.  xxiii.  24.)  Moreover,  Felix  had  occupied  for 
some  years  under  his  predecessor  Cumanus  a  very  in- 
fluential.position  in  Samaria;  hence  Paul  is  not  guilty 
of  any  exaggeration  or  flattery.  Make  my  defence.  Lit. 
defend  myself  as  to  those  tilings  that  have  reference  to  me, 
speak  in  self-defence  of  my  case. — Ver.  11.  Twelve  days. 
Because  of  the  expression,  //  is  no  more,  viz.  at  this  day, 
the  days  Paul  had  already  been  at  Cassarea  must 
evidently  be  counted  in  (comp.  i)  ;  and  according  to 
xxi.  27  the  seven  days  of  purification  were  not  yet  com- 
pleted, a  day  or  two  being  still  lacking,  when  Paul  was 
taken  prisoner.  So  this  statement  of  Paul  cannot  reason- 
ably be  doubted  as  to  its  complete  accuracy.  The  day 
on  which  this  trial  took  place  need  not  be  counted  in  with 
the  twelve,  since  it  was  not  yet  completed  ;  nor  the  day 
on  which  Paul  arrived  at  Jerusalem,  since  it  probably 
was  towards  evening,  or  the  close  of  day,  when  he  got 
there  (xxi.  17  sq.). — Ver.  12.  Stirring  up  a  crowd.  Lit. 
causing  a  press,  a  tumultuous  gathering,  of  the  people. 
In  the  city.  Viz.  in  other  parts  of  the  city,  besides  the 
temple  area  with  its  courts  and  the  different,  according 
to   tradition   480,    synagogues   of   Jerusalem. — Ver.    13. 


362  THE  ACTS.  [xxiv.  13-15. 

Prove.  Lit.  present,  or  show,  by  argument  and  proof. — 
Ver.  14.  The  way,  ix.  2  ;  xix.  23  ;  xxii.  4.  Sect.  v.  17. 
5o.  Viz.  as  described  immediately :  believing,  etc. 
According  to  the  law. '  Better,  in  the  law,  throughout  the 
the  law.  The  whole  Old  Testament  is  here  divided  into 
the  Law  and  the  Propliets  (comp.  Matt.  xi.  13;  John  i. 
45  ;  Acts  xiii.  15  ;  xxviii.  23  ;  Rom.  iii.  21  ; — Matt.  v.  17  ; 
vii.  12;  xxii.  40)  ;  the  third  division,  the  HagiograpJia, 
"  holy  writings  "  (Luke  xxiv.  44),  as  to  its  contents  can  be 
classed  either  with  the  Law  or  the  Prophets,  or,  if  by  Law 
the  writings  of  Moses  only  are  understood,  as  is  most 
probable,  with  the  Prophets,  having  been  written  by  pro- 
phetical men.  Here,  as  usually,  the  propJietical  and 
typical  contents  of  the  Law  and  the  Prophets  are 
meant  ;  whilst  in  the  three  last  passages  cited  above 
the  legal  contents  are  referred  to. — Ver.  15.  Having 
hope,  etc.,  a  feature  necessarily  connected  with,  and 
resulting  from,  the  belief  in  all  things  contained  in 
the  Law  and  the  Prophets.  Toward  God.  The  hope  is 
directed  towards  God  as  the  one  who  can  realize  it  ;  the 
same  general  sense  would  be  expressed  by,  hope  in  God, 
having  its  sphere  and  life  in  Him.  (Comp.  i  Cor.  xv.  19  ; 
Phil.  ii.  19.)  These  also  themselves.  As  representatives 
of  the  whole  people,  whatever  the  belief,  or  unbelief,  of 
some  of  them,  perhaps  Sadducees,  may  have  been.  Look 
for.  Expect ;  to  expect  a  hope  is,  of  course,  a  brief  expres- 
sion for,  to  expect  the  realization  of  the  hope,  or  the  thing 
hoped  for.  (Comp.  Titus  ii.  13.)  The  other  signification 
of  the  Greek  word,  to  admit,  or,  aceept,  in  connection 
with  Jiope,  is  hardly  Pauline  usage,  whilst  the  expres- 
sion, to  expect,  or,  zv ait  for,  a  Jiope,  evidently  is  (Gal.  v. 
5).  As  to  the  Jewish  belief  in  a  general  resurrection 
comp.  Dan.  xii.  2;  Matt.  vii.  14;  John  v.  25.  Here 
Paul  no  doubt  speaks  of  the  resurrection  in  connection 


XXIV.  is-i8.]  PAUL  BEFORE  FELIX.  363 

with  Jesus,  since  His  resurrection  is  the  proof  of  His 
Messiahship  (Rom.  i.  4),  and  he  who  does  not  beHeve  in 
the  possibihty  and  reahty  of  the  resurrection  of  the  dead 
in  general  will  not  believe  in  the  resurrection  of  Christ, 
and  hence  cannot  believe  in  Christ  at  all.  (Comp.  xxiii. 
6;  I  Cor.  xv.  12  sqq.) — Ver.  16.  Herein.  Viz.  lies  the 
reason  and  motive,  that  I  do,  etc.,  hence  tJicrefore^  be- 
cause of  this,  namely,  what  is  stated  in  the  two  preceding 
verses.  (Comp.  John  xvi.  30,  where  the  same  expression 
is  translated,  by  this?)  I  also  myself.  Just  as  others 
who  have  that  faith  and  hope.  Exercise  myself.  Take 
pains,  labor,  strive.  Void  of  offence.  Here  meant  in  a 
passive  way,  not  troubled  and  disturbed  by  having  given 
offence,  blameless,  unhurt  (comp.  xxiii.  i  ;  Phil.  i.  10) ; 
the  active  sense  of  the  same  Greek  word  is  found  in  i 
Cor.  X.  32.  Toward.  In  (ethical)  relation  to. — Ver.  17. 
riany.  Better,  several.  He  had  not  been  at  Jerusalem 
since  the  time  mentioned  xviii.  22.  If  he  were  the 
dangerous  agitator  and  demagogue  that  he  was  repre- 
sented to  be  by  the  Jews  (5),  he  would  hardly  have  stayed 
away  so  long  from  the  capital  of  the  Jewish  nation  and 
religion.  To  bring  alms.  Emphatic ;  not,  to  cause  an 
uproar.  To  my  nation.  Or,  for  my  nation,  represented 
by  those  Jews  that  had  become  Christians  and  thus  in  a 
special,  twofold,  sense  were  his  nation  (comp.  Rom.  ii. 
28  sq.  ;  ix.  6  sqq.) ;  this  shows  that  he  was  not  an  enemy 
of  his  people.  (Comp.  Rom.  xv.  25  sqq. ;  i  Cor.  xvi. 
I  sqq.  ;  2  Cor.  viii.  i  sqq.)  Offerings.  In  the  first  place, 
in  the  original  intention  of  Paul,  the  sacrifices  for  Pente- 
cost (xx.  16;  comp.  xviii.  18);  then  also  the  sacrifices  of 
purification  may  be  included  (xxi.  23  sqq.). — Ver.  18. 
Amidst  which.  Lit.  in  iv]iicJi,  viz.  offerings.  Purified. 
Lit.  as  one  ivJio  had  purified  himself,  i.  e.  as  one  who  had 
taken  upon  himself  a  vow  and  now  was  taking  the  nee- 


3^4  THE  ACTS.  [xxiv.  18-24. 

essary  and    divinely   prescribed  steps  to    bring    it  to  a 
close.     (Comp,  xxi.    24   sqq.)     But    there    were   certain 
Jews.     Better,  najiicly,  certain  J ezvs,v\z.  found  me.     Not 
his  present  accusers  had  found  him  doing  anything  that 
could  be  regarded  as  evil  by  evil-minded   men,  though 
entirely  innocent  and  legitimate  in  itself,  but  certain  Jczvs. 
The  accusation  in  verse  5  could   not   but   make  the  im- 
pression that  his  accusers  had  been  eye  and  ear  witnesses 
of  what  he  had  done. — Ver.  19.  Ought  to  have  been  here. 
Better,  ought  to  be  here. — Ver.  20.   Or  else.     Lit.  simply 
or,  since  those  Jews  from  Asia  are  not  here. — Ver.  21.  Ex- 
cept it  be  for  this  one   voice.     Lit.  except  (they  found  a 
wrong-doing)  zuitJi  regard  to  this  one  voice.     Voice,  etc., 
word  that    I    uttered  with  a  loud  voice.     Touching,  etc. 
Comp.  xxiii.  6. — Ver.  22.  More  exact.     Than  formerly,  be- 
fore this  trial.    The  way.     14.    Deferred  them.     Put  them 
off,   deferred    hearing   further  and   deciding  their  case; 
them   refers  to  both,    Paul  and  the   Jews.     Shall  come 
down.      Lit.    ivill    have   come    down.      Down.       i.     De- 
termine.    Examine   accurately,   decide,     flatter.     Case. 
— Ver.  23.  And  he  gave  order.     Lit.  giving  order,  being 
construed  with,  deferred  them,  and  coordinate  with,  say- 
ing, in  the  preceding  verse.     Kept  in  charge.     Guarded, 
as  a  prisoner.     Indulgence,     Lit.  relaxation,  a  less  rigor- 
ous confinement.     His  friends.     Lit.  Jiis  ozvn,  those  that 
were  connected    with    him,   disciples,   companions  (e.  g. 
Luke),  perhaps  also  relatives.     (Comp.  xxiii.  16.)     Hinis- 
ter  unto  him.     Li  supplying  him  with  the  necessaries  and 
comforts  of  life.     \\\  the  last  clause  of  the  verse,  and  not 
to  forbid,  the  construction  is  changed,  becoming  active, 
the  subject  of  to  forbid  being  the  centurion  (xxi.  32)  who 
had  charge  of  Paul. — Ver.  24.     Certain,     Some,  or  sev- 
eral.    Drusilla.     xxiii.  24.     She  was  beautiful,  but  disso- 
lute, like  her  sister  Bernice  (xxv.  13).  .  Concerning  her 


XXIV.  24-27.]  PAUL  BEFORE  FELIX.  365 

father,  Herod  Agrippa  I.,  see  xii.  i  sqq.,  19  sqq.  His 
wife.  If  the  reading  that  places  the  word  own  between 
these  two  words  be  correct,  as  it  seems  to  be,  it  must  be 
explained  as  specifying  and  determining  the  Greek  word 
for  wife,  which  originally  simply  means  zvoinan  in  general, 
so  that  his  own  woman,  i.  e.  the  woman  with  whom  he 
lived,  is  equivalent  to  zvifc.  Comp.  i  Cor.  vii.  2  ;  Eph.  v. 
22  ;  Tit.  ii.  5  ;  i  Pet.  iii.  i,  5,  where  a  similar  expression 
is  used  to  denote  the  idea  of  hnsband,  since  the  Greek 
noun  originally  simply  means  mail  in  contradistinction  to 
woman.  Jewess.  Herod's  family,  though  originally 
Idumean,  or  Edomite,  was  regarded  as  Jewish,  the  Idu- 
means  being  subjugated  and  compelled  to  become  Jews 
by  the  Maccabean  prince  John  Hyrcanus  B.  C.  130. 
From  them  sprang  Antipater,  who  obtained  the  govern- 
ment of  Judaea  B.  C.  47,  the  father  of  Herod  the  Great. 
Felix  and  Drusilla  came,  either  to  that  part  of  the 
palace  where  the  prisoners  were  kept  (xxiii.  35),  or  from  a 
journey  or  a  place  where  they  had  stayed  for  some  time. 
Faith  in  Christ  Jesus,  Paul's  belief  that  the  Messiah  had 
come  in  Jesus. — Ver,  25.  Reasoned,  xviii.  4.  Righteous= 
ness  and  temperance.  Comp.  xxiii.  24.  The  judgment 
to  come.  In  connection  with  the  resurrection  (xxiii.  6  ; 
xxiv.  15,  21).  Go  thy  way.  Depart,  thou  art  dismissed. 
Convenient  season.  Opportune,  or  seasonable  time. 
Call  thee  unto  me.  Send  for  thee. — Ver.  26.  He  hoped 
withal.  'L'xt.  hoping  also  at  the  same  time.  Of  Paul.  By 
Paul.  Communed.  Associated,  conversed,  talked, — Ver. 
27.  Two  years.  From  the  beginning  of  Paul's  impris- 
onment at  Caesarea.  Felix  was  succeeded.  Lit.  received 
as  a  successor.  This  took  place  in  the  summer  of  either 
A.  D.  60  or  61.  Porcius  Festus.  "  We  know  nothing  of 
the  previous  history  of  the  procurator  whose  memory  has 
been  preserved  owing  to  his  meeting  with  Paul  whom  he 


366  THE  ACTS.  [xxiv.  27. 

found  a  languishing  prisoner  in  Cresarea.  Neither  Tacitus 
nor  Suetonius  mention  him  in  their  histories.  Josephus, 
however,  tells  us  that  he  governed  his  stormy  province 
with  a  wise,  firm  rule,  putting  down  the  Sicarii  (assassins) 
and  other  predatory  companies  who  were  then  harassing 
Judaea.  The  Jewish  historian  finds  no  fault  with  this 
Festus  ;  he  seems  to  have  been  both  just  and  upright. 
His  rule  was  unfortunately  prematurely  cut  short  by 
death  before  he  had  completed  his  second  year  of  ofifice. 
He  was  succeeded  by  Albinus,  another  corrupt  and  evil 
governor  (A.  D.  62)."  [Popular  Commentary^  Gain 
favour.  Or,  put  under  obligations.  In  bonds.  Lit.  bound, 
a  prisoner. 


CHAPTER  XXV. 

(A.)  Paul  before  Festus;  Appeals  to  C^sar 
(A.  D.  6i). 

I-I2.  Festus  therefore,  having  come  into  the  province,  after  three  days 
went  up  to  Jerusalem  from  Cassarea.  And  the  chief  priests  and  the  princi- 
pal men  of  the  Jews  informed  him  against  Paul ;  and  they  besought  him, 
asking  favour  against  him,  that  he  would  send  for  him  to  Jerusalem  :  laying 
wait  to  kill  him  on  the  way.  Howbeit  Festus  answered,  that  Paul  was 
kept  in  charge  at  Csesarea,  and  that  he  himself  was  about  to  depart  thither 
shortly.  Let  them  therefore,  saith  he,  which  are  of  power  among  you,  go 
down  with  me,  and  if  there  is  anything  amiss  in  the  man,  let  them  accuse 

him. 

And  when  he  had  tarried  among  them  not  more  than  eight  or  ten  days, 
he  went  down  unto  Caesarea  ;  and  on  the  morrow  he  sat  on  the  judgment- 
seat,  and  commanded  Paul  to  be  brought.  And  when  he  was  come,  the 
Jews  which  had  come  down  from  Jerusalem  stood  round  about  him,  bring- 
ing against  him  many  and  grievous  charges,  which  they  could  not  prove ; 
while  Paul  said  in  his  defence.  Neither  against  the  law  of  the  Jews,  nor 
against  the  temple,  nor  against  Caesar,  have  I  sinned  at  all.  But  Festus, 
desiring  to  gain  favour  with  the  Jews,  answered  Paul,  and  said,  "Wilt  thou 
go  up  to  Jerusalem,  and  there  be  judged  of  these  things  before  me?  But 
Paul  said,  I  am  standing  before  Caesar's  judgment-seat,  where  I  ought  to 
be  judged :  to  the  Jews  have  I  done  no  wrong,  as  thou  also  very  well  know- 
est.  If  then  I  am  a  wrong-doer,  and 'have  committed  anything  worthy  of 
death,  I  refuse  not  to  die  :  but  if  none  of  those  things  is  tnie,  whereof  these 
accuse  me,  no  man  can  give  me  up  unto  them.  I  appeal  unto  Caesar.  Then 
Festus,  when  he  had  conferred  with  the  council,  answered.  Thou  hast  ap- 
pealed unto  Caesar:  unto  Caesar  shalt  thou  go. 

As  soon  as  Festus  had  entered  upon  the  duties  of  his 
office  as  Governor  at  Cassarea,  his  official  residence,  he 
very  naturally  paid  a  visit  to  the  principal  city  of  his  pro- 
vince the  religious  capital  of  the  country  (i)  ;  and  imme- 

1^1 


368  THE  ACTS.  [XXV.  2-1 1. 

diately  the  rulers  and  the  foremost  men  of  the  Jews  re- 
newed their  charges  against  Paul  and  tried  to  prevail  upon 
the  governor  to  grant  them  the  favor  of  having  him 
brought  to  Jerusalem,  making  preparations  to  have  him 
murdered  on  the  way,  and  thus  adopting  the  murderous 
designs  of  their  fanatical  adherents  (2  sq.).  Festus,  how- 
ever, flatly  refused  this  request,  being,  perhaps,  suspicious 
of  their  intentions,  or  jealous  of  his  own  authority  ;  Paul 
was  to  stay  at  Caesarea,  where  the  governor  himself  in- 
tended to  go  in  a  short  time  (4).  But  the  duly  qualified 
representatives  of  the  Jews  were  invited  to  accompany 
him  to  Caesarea  and  there  bring  their  formal  charges 
against  Paul,  if  they  had  any  (5).  And  so  it  was  done  ; 
immediately  after  the  governor's  return  Paul  was  con- 
fronted with  his  accusers  who  surrounded  him,  charging 
him  with  many  grave  crimes,  without,  however,  being 
able  to  prove  them.  Among  these  charges  was  one  hinted 
at  already  before,  but  now  mentioned  formally,  namely, 
that  of  being  a  disturber  of  the  peace  and  order  of  the 
empire  (6-8).  Festus,  intent  upon  quieting  the  people 
whom  his  predecessor  had  left  in  a  state  of  dissatisfaction 
and  agitation,  now  was  inclined  to  accede  to  the  first  re- 
quest of  the  Jews,  and  hence  asked  Paul,  who  according 
to  Roman  law  was  manifestly  innocent,  whether  he  would 
consent  to  being  tried  at  Jerusalem  concerning  the  charges 
about  religious  matters,  he,  tfie  governor,  promising  to  be 
present  himself  and  to  see  to  it  that  justice  was  done  him 
(9).  But  Paul  knew  of  the  murderous  hitentions  of  his 
enemies  and  therefore  insisted  upon  his  right  to  be  tried 
by  the  civil  courts  of  the  empire,  especially  since  the 
governor  himself  had  a  better  knowledge  of  his  innocency 
also  in  his  relation  to  the  Jews  than  would  appear  from 
his  altogether  improper  request  (10).  Paul  simply  wanted 
his   right,  no    partiality,  neither   to   himself,  nor    to    his 


XXV.  1-5.]  PAUL  BEFORE  FESTUS.  369 

accusers  ;  and  to  bring  to  a  certain  close  the  matter  that 
Festus,  just  as  little  as  Felix,  seemed  inclined  to  decide 
in  the  proper  way,  and  to  protect  himself  against  the  in- 
sidious designs  of  the  Jews,  he  had  recourse  to  the  last 
refuge  of  a  Roman  citizen  who  thought  that  his  rights 
were  denied  him,  namely,  to  an  appeal  to  the  judgment 
of  the  emperor  himself,  though  he  knew  full  well  that 
trouble  and  inconvenience  would  be  connected  with  it 
(11).  After  a  consultation  with  the  ofificial  advisers  that 
in  every  province  were  appointed  as  assistants  of  the 
governor,  Festus  publicly  declared  that,  since  there  was 
no  valid  objection  to  his  appeal,  it  was  granted  (12).  And 
that  was  the  way  in  which  God  fulfilled  the  desire  of  His 
faithful  servant,  also  to  see  Rome  (xix.  21) — a  way  in 
accordance,  not  with  the  intentions  and  hopes  of  men, 
but  with  His  own  inscrutable  wisdom. 

Ver.  I.  Therefore.  In  consequence  of  having  become 
governor  of  Judaea.  Province,  xxiii.  34. — Ver.  2.  Chief 
priests,  iv.  5.  Not  only  the  ruling  high  priest  who  at 
this  time  was  Ishmael  (xxiii.  2).  The  principal  men. 
Not  simply  the  elders  (xxiv.  i).  Informed  him.  xxiv^  i. 
— Ver.  3.  Favour.  With  regard  to  the  Jews  ;  with  regard 
to  Paul  a  condemnatory  sentence  (15).  Laying  wait. 
Lit.  making,  or  preparing,  a  lying-in-ivait,  an  ambush. 
(Comp.  xxiii.  12  sqq.). — Ver.  4.  Howbeit.  .  However,  but ; 
Lit.  so  then,  now  therefore  ;  in  consequence  of  their  peti- 
tion the  governor  gave  the  following  reply.  Kept  in 
charge,  xxiv.  23.  This  expression  has  the  emphasis,  in 
contrast  to  the  demand  that  he  should  be  brought  to 
Jerusalem.  At  Cassarea.  Lit.  to  CcEsarea,  including  the 
idea  that  he  Jiad  been  taken  to  that  place  in  order  to  be 
kept  there.  (Comp.  xix.  22;  xxi.  13.) — Ver.  5.  There- 
fore.    Since  your  request  will  not  be  granted.     Of  power. 

Or,  able,  viz.  to  represent  your  people,  whether  by  their 
24 


37°  ^^^^  ACTS.  [XXV.  5-12. 

position  or  influence.  Amiss.  Out  of  place,  unbecoming, 
improper,  wicked  (Luke  xxiii.  41).  Accuse.  Officially, 
formally,  and  at  the  proper  place. — Ver.  7.  Stood  round 
about  him.  Eager  to  have  him  condemned.  Could  not. 
Much  as  they  tried  (Imperfect). — Ver.  8.  While.  Or,  as; 
Paul  simply  denied  their  charges,  and  they  could  not  sub- 
stantiate them.  Caesar,  xxiv.  5.  At  all.  Or,  in  any 
way,  in  any  particular. — Ver.  9.  Gain  favour,  xxiv.  27. 
Wilt  thou.  Paul,  as  a  Roman  citizen,  could  not  be  com- 
pelled to  be  judged  by  anybody  except  a  Roman  tribu- 
nal. Go  up,  Comp.  xxiv.  i.  Judged.  By  the  Jewish 
council,  according  to  Jewish  laws.  Festus  may  have 
been  moved  to  meet  the  Jews  so  far  also  by  their  com- 
pliance with  his  demand  (5).  Perhaps  he  knew  that  Paul 
would  not  consent,  but  his  proposal  would  at  any  rate  be 
recognized  by  the  Jews  as  an  act  of  kindness  towards 
them. — Ver.  10.  Caesar's  judgment=seat.  Caesar,  or  the 
Roman  emperor,  who  bore  the  titles  Caesar  and  Augustus, 
or  either  of  them,  in  honor  of  the  two  renowned  men  of 
these  names,  judges  through  his  representatives  and  offi- 
cials ;  they  are,  so  to  say,  simply  his  mouthpiece.  I  ought. 
Being  a  Roman  citizen.  Thou.  Emphatic.  Very  v^ell. 
Lit.  better,  viz.  than  appears  from  thy  question.  Knowest. 
Lit.  knowest  thoi'oiigJiIy,  accurately,  well.  As  Paul  had 
done  no  wrong  to  the  Jews,  there  was  not  the  least  reason 
why  he  should  goto  Jerusalem  to  be  judged  there. — Ver. 
II,  Then.  Consequently  I  submit  myself  wholly  to  the 
Roman  law.  Is  true.  Lit,  is,  exists,  has  taken  place. 
Give  me  up  to  them.  Do  them  a  favor  by  giving  me  into 
their  hands,  try  to  gain  their  friendship  by  sacrificing  me 
to  them.  I  appeal,  etc.  The  promise  of  Christ  (xxiii.  11) 
no  doubt  also  moved  him  to  do  this.  Not  so  much  the 
care  for  his  own  life  as  the  care  foi"  the  Church  was  his 
motive, — Ver.    12.      When  he  had    conferred    with    the 


XXV.  13-27.]  FESTUS  CONSULTS  AGRIPPA.  371 

council.  Viz.  whether  there  was  any  reason  for  not 
granting  Paul's  appeal,  e.  g.  imminent  danger  to  the  state 
or  manifest  groundlessness  of  the  appeal. 

(B.)  Festus  Consults  King  Agrippa. 

13-27.  Now  when  certain  days  were  passed,  Agrippa  the  king  and  Ber- 
nice  arrived  at  Caesarea,  and  saluted  Festus.  And  as  they  tarried  there 
many  days,  Festus  laid  Paul's  case  before  the  king,  saying,  There  is  a  cer- 
tain man  left  a  prisoner  by  Felix  :  about  whom,  when  I  was  at  Jerusalem, 
the  chief  priests  and  the  elders  of  the  Jews  informed  me,  asking  for  sentence 
against  him.  To  whom  I  answered,  that  it  is  not  the  custom  of  the  Romans 
to  give  up  any  man,  before  that  the  accused  have  the  accusers  face  to  face, 
and  have  had  opportunity  to  make  his  defence  concerning  the  matter  laid 
against  him.  When  therefore  they  were  come  together  here,  I  made  no 
delay,  but  on  the  next  day  sat  down  on  the  judgement-seat,  and  commanded 
the  man  to  be  brought.  Concerning  whom,  when  the  accusers  stood  up, 
they  brought  no  charge  of  such  evil  things  as  I  supposed ;  but  had  certain 
questions  against  him  of  their  own  religion,  and  of  one  Jesus,  who  was  dead, 
whom  Paul  aiitirmed  to  be  alive.  And  I,  being  perplexed  how  to  inquire 
concerning  these  things,  asked  whether  he  would  go  to  Jerusalem,  and  there 
be  judged  of  these  matters.  But  when  Paul  had  appealed  to  be  kept  for 
the  decision  of  the  emperor,  I  commanded  him  to  be  kept  till  I  should  send 
him  to  Csesar.  And  Agrippa  said  unto  Festus,  I  also  could  wish  to  hear 
the  man  myself.     To-morrow,  saith  he,  thou  shalt  hear  him. 

So  on  the  morrow,  when  Agrippa  was  come,  and  Bernice,  with  great  pomp, 
and  they  were  entered  into  the  place  of  hearing,  with  the  chief  captains,  and 
the  principal  men  of  the  city,  at  the  command  of  Festus  Paul  was  brought 
in.  And  Festus  saith,  King  Agrippa,  and  all  men  which  are  here  present 
with  us,  ye  behold  this  man,  about  whom  all  the  multitude  of  the  Jews 
made  suit  to  me,  both  at  Jerusalem  and  here,  crying  that  he  ought  not  to 
live  any  longer.  But  I  found  that  he  had  committed  nothing  worthy  of 
death  :  and  as  he  himself  appealed  to  the  emperor  I  determined  to  send 
him.  Of  whom  I  have  no  certain  thing  to  write  unto  my  lord.  Wherefore 
I  have  brought  him  forth  before  you,  and  especially  before  thee,  king 
Agrippa,  that,  after  examination  had,  I  may  have  somewhat  to  write.  For 
it  seemeth  to  me  unreasonable,  in  sending  a  prisoner,  not  withal  to  signify 
the  charges  against  him. 

After  some  time  the  new  governor  received  a  visit  of 
congratulation  from  his  neighbor  east  of  the  Jordan,  King 
Agrippa  II.     On  this  visit  the  king  was  accompanied  by 


372  THE  ACTS.  [XXV.  13-27. 

his  sister  Bernice  (13).  During  this  visit  the  governor 
also  consulted  the  king  on  the  troublesome  case  of  Paul, 
stating  it  in  a  substantially  correct  manner,  though,  of 
course,  not  mentioning  his  real  motive  for  not  simply  do- 
ing what  common  justice  required,  namely,  setting  the 
innocent  prisoner  free  ;  but  emphasizing  the  fact  that  no 
such  charges  as  he  naturally  had  supposed  to  be  brought 
against  Paul  had  been  proven,  and  that  the  only  matters 
worthy  of  any  consideration  were  of  a  religious  nature, 
which  he  was  at  a  loss  how  to  investigate  and  decide  (14- 
21).  Hereupon  Agrippa  expressed  his  desire,  if  feasible, 
to  hear  that  remarkable  man  ;  and  Festus  promised  him 
an  opportunity  the  very  next  day  (22).  On  this  occasion 
the  king  and  his  sister  appeared  in  all  their  regal  splen- 
dor ;  and  besides  them  the  commanding  ofificers  of  the 
Roman  garrison  at  Csesarea  and  the  foremost  men  of  the 
city  had  been  invited  to  meet  the  prisoner  in  the  gov- 
ernor's audience  chamber  (23).  Festus  introduced  him 
as  the  notable  man  for  whose  death  he  had  been  impor- 
tuned by  the  rulers  of  the  Jews,  seconded  by  the  great 
majority  of  their  people  (24)  ;  whom,  however,  he  could 
not  find  guilty,  but,  because  of  his  appeal  to  the  emperor, 
had  concluded  to  send  to  Rome  (25).  And  as  he  had 
nothing  definite  to  report  concerning  him  he  intended  now 
to  have  a  preliminary  investigation,  in  order  that  his  dis- 
tinguished visitors,  especially  King  Agrippa,  might  assist 
him  in  determining  what  ought  to  be  reported  (26),  for  he 
could  not  but  consider  it  absurd  to  send  a  prisoner  to 
Rome  without  having  any  definite  charges  (27). 

Ver.  13.  Certain.  Several,  some.  Were  passed.  Lit. 
had  intervened.,  viz.  since  the  time  spoken  of  in  verse  12. 
Agrippa  the  king.  Son  of  King  Agiippa  I.  (comp.  xii.  i 
sqq.)  and  great-grandson  of  Herod  the  Great  (Matt.  ii. 
i).     Some  years  after  his  father's  death  (xii.  21  sqq.)  his 


XXV.  I3-I7-]  FESTUS  CONSULTS  AGRIPPA.  373 

patron,  emperor  Claudius,  had  made  him  ruler  of  the  ter- 
ritory formerly  governed  by  Philip  and  Lysanias  (Luke 
iii,  i)  and  given  him  the  title  of  king,  as  also  the  super- 
vision of  the  temple  at  Jerusalem.  Emperor  Nero 
increased  his  territory,  and  he  died  during  the  rule  of 
Trajan,  A.  D.  loi,  the  last  of  the  Herodian  rulers.  His 
residence  was  Caesarea  Philippi,  north  of  the  Lake  of 
Galilee,  which  city  he  greatly  enlarged  and  beautified  and 
in  honor  of  the  then  reigning  emperor  called  Neronias. 
He  was  well-meaning,  but  weak,  and  loose  in  morals  as 
most  of  the  Herodians.  Bernice.  Noted  for  her  beauty 
and  gifts,  but  also  for  her,  even  in  the  Herodian  family, 
uncommon  profligacy  and  licentiousness,  being,  after  the 
death  of  her  first  husband  and  a  divorce  from  her  second, 
the  mistress,  at  first  apparently  of  her  own  brother,  and 
then  of  the  Roman  emperors  Vespasian  and  Titus. 
(Comp.  xxiv.  24.)  And  saluted.  We  should  expect,  to 
salute  (participle  of  the  future),  as  some  inferior  manu- 
scripts and  some  ancient  versions  have  it.  Having 
saluted,  can  hardly  be  the  sense,  though  that  would  be 
the  usual  meaning  of  the  reading  supported  by  the  best 
copies. — Ver.  14.  flany.  Several.  Paul's  case.  Lit. 
those  things  that  pertained  to  Paul.  The  king.  Who,  as 
a  Jew  (comp,  xxiv,  24),  was  better  acquainted  with  Jewish 
laws  and  usages  and  parties,  and  as  superintendent  of  the 
temple  could  be  supposed  to  be  especially  interested  in 
such  religious  matters. — Ver.  15.  When  I  was  at  Jeru= 
salem.  Lit.  had  come  to  J.  The  chief  priests  and  the 
elders,  etc.  Comp.  2.  Sentence.  Lit.  damnatory 
sentence,  condemnation. — Ver.  16,  Give  up.  For  punish- 
ment, (Comp.  II.)  Any  man.  Whoever  he  ma}',  and 
whoever  his  accusers  may  be.  The  matter  laid  against 
him.  Lit.  the  accusation,  the  crime  of  which  a  person  is 
accused. — Ver.  17.  I  made  no  delay  but,  etc.     Lit.  having 


374  THE  ACTS.  [xxv.  17-23. 

made  no  delay,  on  the  next  day  Jiaving  sat  dozvn  on  the 
Judgment  seat,  I  commanded,  etc. — Ver.  18.  Stood  up. 
Lit.  Jiad  stood  np,  had  appeared,  came  forward.  I. 
Emphatic  ;  he  had  supposed  that  Paul  must  be  a  danger- 
.ous  criminal,  seeing  that  the  Jews  and  their  leaders  were 
so  excited  and  wrought  up. — Ver.  19.  Religion.  Or, 
superstition,  the  noun  belonging  to  the  adjective  used  by 
Paul  at  Athens  (xvii.  22).  Jesus  wlio  was  dead.  Lit. 
dead  Jesus.  Affirmed.  Alleged,  pretended.  The 
religious  indifference  of  Festus  is  apparent. — Ver.  20.  I. 
Emphatic,  denoting  that  he,  of  course,  never  cared  about 
such  questions  and  least  of  all  could  be  expected  to  be 
acquainted  with  Jewish  notions  and  controversies  about 
them.  Perplexed.  Embarrassed,  in  doubt.  How  to 
inquire.  Lit.  as  to  the  enquiry.  Here  Festus  keeps  back 
his  true  motive  for  acting  as  he  did.  (Comp.  9.)  Of. 
Concerning. — Ver.  21.  Emperor.  Here  the  Greek  trans- 
lation of  the  Latin  title  August7is,  lit.  reverend,  venerable, 
majestic,  is  employed.  Comp.  10.  Appealed  to  be  kept, 
etc.  Made  an  appeal  to  the  emperor  to  the  effect  that 
he,  a  Roman  citizen,  demanded  that  he  be  kept  in  custody 
until  the  emperor  had  examined  and  decided  his  case, 
and  not  be  brought  before  any  other  tribunal  for  such 
decision  Kept.  xxiv.  23.  Send  him.  Lit.  send  him 
up,  the  court  and  capital  being  always  regarded  as  higher. 
Caesar.  10. — Ver.  22.  Could  wish.  Or,  should  wish, 
ivould  zuis/i,  viz.  if  it  could  be  so  arranged  ;  a  polite 
expression  very  frequent  in  Greek.  (Comp.  Rom.  ix.  3  ; 
Gal.  iv.  20.)  To=morrow,  etc.  What  made  the  governor 
so  willing  to  grant  the  wish  of  his  royal  guest,  he  himself 
states  afterwards  (26). — Ver.  23.  The  chief  captains. 
Comp.  xxi.  31.  Some  suppose  that  these  may  have  been 
officers  of  the  king  that  he  had  brought  with  him  ;  for 
the  Herodian  princes  had  soldiers  of  their  own,  organized 


XXV.  23-26.]  FESTUS  CONSULTS  AGRIPPA.  375 

in  the  Roman  way.  At  Caesarea  there  was  a  garrison  of 
five  cohorts.  Tlie  definite  article  before  chief  captains  is 
wanting  in  the  best  manuscripts,  so  that  not  all  that  were 
there  would  be  meant.  The  chief  captains  and  the 
principal  men,  etc.  Lit.  not  only  chief  captains  but  also 
the  principal  men,  in  a  manner  connecting  these  two 
parties  as  occupying  the  highest  position  in  the  city,  the 
one  in  military,  the  other  in  civil  life.  All  this  makes  it 
most  probable  that  the  chief  captains  stationed  at 
Caesarea  are  meant. — -Vcr.  24.  Ye  behold.  Here,  now, 
yon  behold,  can  look  at.  All  the  multitude  of  the  Jews. 
Somewhat  exaggerating,  but  certainly  not  without  all 
foundation,  since  doubtless  a  clamoring  multitude  accom- 
panied the  chief  priest  and  ciders  (2,  15),  and  these  knew 
that  they  were  representing  the  great  majority  of  their 
people.  Made  suit  to  me.  Met  me  for  the  purpose  of 
petitioning  me.  Crying.  As  a  tumultuous  multitude 
would  do.  (Comp.  xvii.  6.) — Ver.  25.  I.  Emphatic,  in 
contrast  with  the  Jews.  Emperor.  21.— Ver.  26.  Certain. 
Reliable,  offering  a  solid  foundation  for  the  judgment  of 
the  emperor.  The  conduct  of  the  leaders  of  the  Jews, 
reiterating  and  urging  their  accusations  against  Paul,  led 
Festus  to  suspect  that  perhaps  there  was  more  in  these 
than  he  could  see ;  and  so  he  did  not  know  what  to  say 
in  the  ofificial  report  (the  litercE  diniissorid)  that  had  to 
accompany  the  prisoner  to  Rome,  i^y  lord.  Lit.  tJie 
lord,  a  title  that  Augustus  and  even  Tiberius  would  not 
permit  to  be  used  in  addressing  them,  regarding  it  as 
adulatory  ;  the  later  emperors,  Caligula  first,  it  seems, 
however  accepted  it,  and  from  Domitian  on  it  was  a 
recognized  part  of  their  appellation.  Specially  before' 
thee,  etc.  Comp.  14.  Examination.  Lit.  the  examina- 
tion, "  as  a  law-term  among  the  Greeks,  the  preliminary 
investigation  held  for  the  purpose  of  gathering  evidence 


376  THE  ACTS.  [XXV.  25,  27. 

for  the  information  of  the  judges  "  {Grinim-TJiaycr).  So 
here  tJie  necessary  examination  is  meant  that  had  to  pre- 
cede the  sending  to  Rome  and  the  report  of  Festus. 
Had.  Lit.  having  taken  place.  Somewhat  to  write. 
Lit.  7vhat  I  may  write. — Ver.  27.  Withal.  Also,  at  the 
same  time.  Signify.  Lidicate,  make  known,  in  a  clear 
and  unmistakable  way. 


CHAPTER  XXVI. 
Paul's  Apology  before  Agrippa  and  Festus. 

1-32.  And  Agrippa  said  unto  Paul,  Thou  art  permitted  to  speak  for  thy- 
self.    Then  Paul  stretched  forth  his  hand,  and  made  his  defence ; 

I  think  myself  happy,  king  Agrippa,  that  I  am  to  make  my  defence  before 
thee  this  day  touching  all  the  things  whereof  I  am  accused  by  the  Jews: 
especially  because  thou  art  expert  in  all  customs  and  questions  which  are 
among  the  Jews  :  wherefore  I  beseech  thee  to  hear  me  patiently.  My 
manner  of  life  then  from  my  youth  up,  which  was  from  the  beginning  among 
mine  own  nation,  and  at  Jerusalem,  know  all  the  Jews;  having  knowledge 
of  me  from  the  first,  if  they  be  willing  to  testify,  how  that  after  the  straight- 
est  sect  of  our  religion  I  lived  a  Pharisee.  And  now  I  stand  here  to  be 
judged  for  the  hope  of  the  promise  made  of  God  unto  our  fathers  ;  unto 
\Ai\c\\  promise  our  twelve  tribes,  earnestly  serving  God  night  and  day,  hope 
to  attain.  And  concerning  this  hope  I  am  accused  by  the  Jews,  O  king ! 
Why  is  it  judged  incredible  with  you,  if  God  doth  raise  the  dead  ?  I  verily 
thought  with  myself,  that  I  ought  to  do  many  things  contrary  to  the  name 
of  Jesus  of  Nazareth.  And  this  1  also  did  in  Jerusalem  :  and  I  both  shut 
up  many  of  the  saints  in  prisons,  having  received  authority  from  the  chief 
priests,  and  when  they  were  put  to  death,  I  gave  my  vote  against  them. 
And  punishing  them  oftentimes  in  all  the  synagogues,  I  strove  to  make 
them  blaspheme ;  and  being  exceedingly  mad  against  them,  I  persecuted 
them  even  unto  foreign  cities.  Whereupon  as  I  journeyed  to  Damascus 
with  the  authority  and  commission  of  the  chief  priests,  at  midday,  O  king, 
I  saw  on  the  way  a  light  from  heaven,  above  the  brightness  of  the  sun, 
shining  round  about  me  and  them  that  journeyed  with  me.  And  when  we 
were  all  fallen  to  the  earth,  I  heard  a  voice  saying  unto  me  in  the  Hebrew 
language,  Saul,  Saul,  why  persecutest  thou  me.'  it  is  hard  for  thee  to  kick 
against  the  goad.  And  I  said.  Who  art  thou.  Lord  ?  And  the  Lord  said, 
I  am  Jesus  whom  thou  persecutest.  But  arise,  and  stand  upon  thy  feet : 
for  to  this  end  have  I  appeared  unto  thee,  to  appoint  thee  a  minister  and  a 
witness  both  of  the  things  wherein  thou  hast  seen  me,  and  of  the  things 
wherein  I  will  appear  unto  thee  ;  delivering  thee  from  the  people,  and  from 

377 


378  THE  ACTS.  [xxvi.  1-3. 

the  Gentiles,  unto  whom  I  send  thee,  to  open  their  eyes,  that  they  may  turn 
from  darkness  to  light,  and  from  the  power  of  Satan  unto  God,  that  they 
may  receive  remission  of  sins  and  an  inheritance  among  them  that  are  sanc- 
tified by  faith  in  me.  Wherefore,  O  king  Agrippa,  I  was  not  disobedient 
unto  the  heavenly  vision  :  but  declared  both  to  them  of  Damascus  first,  and 
at  Jerusalem,  and  throughout  all  the  country  of  Judsa,  and  also  to  the 
Gentiles,  that  they  should  repent  and  turn  to  God,  doing  works  worthy  of 
repentance.  Yox  this  cause  the  Jews  seized  me  in  the  temple,  and  assayed 
to  kill  me.  Having  therefore  obtained  the  help  that  is  from  God,  I  stand 
unto  this  day  testifying  both  to  small  and  great,  saying  nothing  but  what 
the  prophets  and  Moses  did  say  should  come ;  how  that  the  Christ  must 
suffer,  and  how  that  he  first  by  the  resurrection  of  the  dead  should  proclaim 
light  both  to  the  people  and  to  the  Gentiles. 

And  as  he  thus  made  his  defence,  Festus  saith  with  a  loud  voice,  Paul, 
thou  art  mad ;  thy  much  learning  doth  turn  thee  to  madness.  But  Paul 
saith,  I  am  not  mad,  most  excellent  Festus  ;  but  speak  forth  words  of  truth 
and  soberness.  For  the  king  knoweth  of  these  things,  unto  whom  also  I 
speak  freely  :  for  I  am  persuaded  that  none  of  these  things  is  hidden  from 
him ;  for  this  hath  not  been  done  in  a  corner.  King  Agrippa,  believest 
thou  the  prophets?  I  know  that  thou  believest.  And  Agrippa  j^/^  unto 
Paul,  With  but  little  persuasion  thou  wouldest  fain  make  me  a  Christian. 
And  Paul  said,  I  would  to  God,  that  whether  with  little  or  with  much,  not 
thou  only,  but  also  all  that  hear  me  this  day,  might  become  such  as  I  am, 
except  these  bonds. 

And  the  king  rose  up,  and  the  governor,  and  Bernice,  and  they  that  sat 
with  them  :  and  when  they  had  withdrawn,  they  spake  one  to  another, 
saying,  This  man  doeth  nothing  worthy  of  death  or  of  bonds.  And  Agrippa 
said  unto  Festus,  This  man  might  have  been  set  at  liberty,  if  he  had  not 
appealed  unto  Caesar. 

Having  received  permission  to  speak  concerning  his 
case,  Paul  begins  to  do  so  in  a  solemn  and  impressive 
manner  (i).  In  the  first  place,  he  expresses  his  sincere 
gratification  at  being  able  to  address  his  defence  to  king 
Agrippa,  a  member  of  the  Jewish  nation,  and  therefore 
well  acquainted  with  the  affairs  of  the  Jewish  people,  and 
then  asks  him  for  a  patient  hearing  (2  sq.). — In  the  second 
place,  he  points  to  his  life  before  he  became  a  Christian, 
in  order  to  show  that  only  invincible  reasons  could  have 
moved  him  to  take  that  step  (4-1 1  ;  comp.  ix.  i  sq, ;  xxii. 


XXVI,  4-1 1.]  PAUL  BEFORE  AGRIPPA. 


379 


3  sqq.).  Since  he  had  spent  his  whole  former  Hfe  among 
the  Jews,  and  to  a  great  extent  even  at  Jerusalem,  there 
was  nothing  secret  or  questionable  about  it,  and  the  Jews 
themselves  could,  if  they  only  would,  testify  to  his 
strictest  compliance  with  the  requirements  of  his  paternal 
religion  as  understood  by  the  very  leaders  of  the  people, 
the  Pharisees  (4  sq.).  Nor  had  he  now  become  a  rene- 
gade ;  on  the  contrary,  just  because  of  his  clinging  to  the 
very  heart  of  the  religion  of  Israel  and  the  greatest  con- 
solation and  earnest  hope  of  every  true  and  God-fearing 
member  of  the  people,  the  promises  of  the  Messiah,  and 
of  his  divinely-wrought  and  openly-expressed  conviction 
that  they  had  been  fulfilled  in  Jesus  of  Nazareth,  he  was 
now  being  treated  as  a  criminal  by  his  own  people  (6sq.). 
Or,  to  refer  to  his  main  foundation  for  his  belief  in  Jesus 
as  the  Messiah,  His  resurrection,  how  can  a  true  Jew  take 
the  position  that  the  resurrection  of  Jesus  cannot  be  be- 
lieved, notwithstanding  the  irrefutable  proofs  for  it,  and 
thus  deny  the  possibility  of  a  resurrection  in  general  ? 
(8).  Paul  had  not,  in  blind  credulity,  immediately  joined 
the  followers  of  Jesus ;  he  had  rather  at  first,  in  accord- 
ance with  his  training  and  life  so  far,  regarded  it  his  duty 
to  oppose  His  claims  in  every  manner  possible  (9).  And 
this  he  also  did,  authorized  and  commissioned  by  the  re- 
ligious leaders  of  the  people,  first  at  Jerusalem,  persecut- 
ing the  followers  of  Jesus  even  unto  the  death,  and  trying 
his  best  to  compel  them  to  blaspheme  as  a  Satanic 
deceiver  and  impostor  Him  whom  so  far  they  had  wor- 
shipped as  their  divine  Messiah  and  Saviour;  and  in  his 
madness  and  fury  he  even  went  to  cities  outside  of  Pales- 
tine to  carry  on  the  work  of  persecution  there  (10  sq.). 
Certainly,  such  a  man  had  no  prejudice  or  bias  in  favor  of 
Christianity.  Something  extraordinary  must  have  influ- 
enced him  to  become  a  follower  and  worshipper  of  that 


380  THE  ACTS.  [XXVI.  11-18. 

Jesus  whom  so  bitterly  he  hated  and  persecuted  in  His 
disciples. — What  it  was,  Paul  states  in  the  tJiird  place 
(12-18  ;  comp.  ix.  3  sqq.  ;  xxii.  6  sqq.).  Whilst  engaged, 
as  a  delegate  of  the  rulers,  in  one  of  those  missions  of 
hatred  and  violence,  on  his  way  to  Damascus,  in  clear 
midday,  Jesus  Himself  appeared  to  him  in  a  light  out- 
shining the  very  sun,  reproved  him  for  his  groundless 
persecution,  and  told  him  that  by  wilfully  resisting  this 
revelation  he  would  only  hurt  himself,  just  as  an  ox  that 
kicks  against  the  pointed  sticks  that  urge  him  on  to 
work  (12-15).  The  purpose  of  this  revelation  was  to 
make  him  Christ's  servant  and  witness  with  regard  to  what 
he  had  seen  now,  and  also  what  Christ  was  to  reveal  to 
him  further  on  (16).  As  such  witness  he  was  to  go,  sure 
of  divine  protection  in  all  obstacles  and  persecutions,  to 
Jews  and  Gentiles  (17),  to  help  them,  by  preaching  the 
Gospel,  to  understand  their  true  condition  as  natural  men 
and  the  only  way  out  of  it,  so  that  they  might,  by  divine 
grace  and  power,  turn  from  spiritual  ignorance  and  death 
to  spiritual  knowledge  and  life,  from  being  slaves  of  Satan 
to  being  children  of  God,  and  thus  receive  what  fallen 
man  needs  most  of  all,  forgiveness  of  sins,  and  in  con- 
sequence the  eternal  inheritance  that  those  only  can 
obtain  who  by  faith  in  Christ  have  acquired  His  per- 
fect holiness  and  righteousness  and,  as  a  natural  re- 
sult, have  made,  if  only  a  very  imperfect,  yet  a  true,  be- 
ginning in  the  life  becoming  him  who  is  a  child  of  God 
the  Holy  One  (18). — In  the  fonrtJi  place,  Paul  outlines 
his  subsequent  life  as  being  in  strict  accordance  with  this 
divine  revelation  (19-23).  In  view  of  the  evidently  divine 
character  of  the  vision,  as  also  of  the  precious  prospect 
offered  by  it,  Paul  did  not  do  what,  notwithstanding  all 
the  extraordinary  grace  vouchsafed  to  him,  he  could  have 
done,  that  is,  wilfully  resist  the  call  to  become  a  follower 


XXVI.  I9-24.]  PAUL  BEFORE  AGRIPPA.  381 

and  apostle  of  Christ  (19),  but  immediately  began  preach- 
ing at  Damascus,  then,  after  some  time,  performed  his 
office  also  at  Jerusalem,  and  since  in  the  whole  country 
of  Palestine  and  among  the  heathen  nations,  directly  and 
indirectly,  personally  and  by  his  assistants  and  converts  ; 
and  the  burden  of  his  preaching  was,  what  no  Jew  ought 
to  object  to,  repentance  and  return  to  the  only  true  God 
by  receiving  the  Redeemer  sent  by  Him,  and  a  life 
worthy  of  such  professions  (20).  And  yet  the  Jews  had 
tried  to  murder  him  for  this  very  work  of  his,  and  for 
nothing  else  (21),  But,  thanks  to  the  gracious  interven- 
tion of  God,  he  could  still  victoriously  preach  to  every  one 
willing  to  hear  the  glorious  promises  concerning  the 
Messiah  and  His  work,  as  contained  in  the  Scriptures  of 
the  Old  Testament,  principally  hi  the  Prophets  (22).  For 
here  already  the  questions  raised  by  the  unbelieving  Jews 
have  been  answered  affirmatively,  namely,  whether  the 
Messiah,  instead  of  being  a  secular  ruler  come  to  deliver 
His  people  from  political  bondage,  was  to  redeem  the 
human  race  from  sin  and  its  consequences  by  suffering 
and  dying  in  our  stead,  and  then,  risen  from  the  dead  as 
the  conqueror  of  death  and  the  prince  of  life,  have  these 
joyous,  life-inspiring  tidings  of  redemption  preached  not 
only  to  the  Old  Testament  people  of  God  but  also  to  the 
Gentiles  (23). 

When  Paul  had  proceeded  so  far  in  his  self-defence, 
having  shown  that  this  belief  rested  on  the  holy  writings 
of  the  Jews  themselves  and  hence  could  not  justly  by  them 
be  regarded  as  blasphemous  and  heretical,  Festus  could 
no  longer  restrain  himself ;  this  talk  of  the  resurrection 
of  a  simple,  enthusiastic  Jew  and  its  wondrous  conse- 
quences was  more  than  he  in  his  imaginary  wisdom  could 
endure;  and  so  he  interrupted  Paul,  exclaiming  that  he 
could  account   for  his    extraordinary    position    only    by 


382  THE  ACTS.  [xxvi.  24-32. 

assuming  that  too  much  study  and  speculation  had  de- 
ranged his  mind  (24).  Paul  repelled  this  ungracious 
assumption  politely  but  decidedly  (25),  and  reminded  the 
governor  that  king  Agrippa,  to  whom  this  defence  was 
addressed  in  the  first  place,  was  well  acquainted  with  the 
holy  books  referred  to  as  also  with  the  main  facts  of  the 
life  of  Jesus,  especially  His  death  and  what  was  connected 
with  it,  since  the  scene  had  been  not  an  obscure  corner  in 
Palestine  but  the  city  of  Jerusalem  itself  (26).  He  knew 
that  he  confidently  could  answer  himself  affirmatively 
the  question  whether  Agrippa  regarded  as  holy  and  reli- 
able the  prophetical  books  of  the  Old  Testament,  since 
as  a  Jew  he  could  not  do  otherwise,  though  that,  of 
course,  does  not  include  the  correct  condition  of  the  heart 
with  regard  to  the  promises  of  the  Messiah  and  His  work 
(27).  Evading  an  answer  to  the  question  of  Paul,  Agrippa 
somewhat  ironically  replied  that  Paul  must  think  it  took 
but  little  time  and  trouble  to  make  him  a  Christian  (28). 
But  Paul  solemnly  rejoined  that,  if  there  were  any  reason 
for  hope  in  this  direction,  he  would  beseech  God  that, 
whether  it  would  take  little  time  and  labor  or  much,  all 
his  hearers  might  come  to  share  his  religious  convictions, 
though  not  his  bonds  (29).  The  king  manifestly  did  not 
care  to  hear  more  from  this  earnest  man,  and  so  arose  and 
left  the  audience  chamber,  followed  by  the  others  accord- 
ing to  their  rank  (30).  Being  by  themselves,  they  could 
not  but  express  their  unanimous  conviction  that  Paul  was 
not  an  evil-doer  or  criminal  (31  j ;  and  Agrippa  especially 
expressed  it  as  his  opinion  to  Festus  that,  if  Paul  had  not 
appealed  to  the  decision  of  the  emperor  himself,  he  could 
be  set  free  without  any  further  investigation  (32).  God, 
who  wanted  Paul  to  go  to  Rome,  had  governed  all  things 
so  that  he  went  there  now,  witnessing  for  Christ  and  His 
Gospel  even  in  bonds. 


XXVI.  1-7.]  PAUL  BEFORE  AGRIPPA.  383 

Ver.  I.  For  thyself.  Lit.  concerning  thyself,  thy  case. 
Stretched  forth  his  hand.  As  a  speaker  conscious  of  the 
importance  of  what  he  had  to  say  ;  not  the  gesture  of 
commanding  silence.  (Comp.  xii.  I7;xiii.  16.)  Whether 
this  hand  was  bound  we  do  not  know,  though  it  is  fre- 
quently assumed.  (Comp.  29.)  riade  his  defence.  Comp. 
xxiv.  10. — Ver.  2.  Am  accused.  Am  being  accused,  still 
now.  The  Jews.  Lit.  only  y^'-rcj-/ since  his  accusers  were 
Jews  He  was  glad  to  have  Agrippa  for  his  judge,  who,  as 
a  member  of  that  people,  knew  them  and  their  religion. 
(Comp.  xxiv.  24.)— Ver.  3,  Especially  because  thou,  etc. 
Better,  it  seems,  because  thou  especially,  more  than  other 
judges.  Expert.  One  who  knows,  judge,  connoisseur. — 
Ver.  4.  Then.  Better,  indeed.  Was.  Lit.  has  taken 
place.  And  at  Jerusalem.  The  capital  of  the  nation  and 
hence  intimately  connected  with  it. — Ver.  5.  Having 
knowledge  of  me.  Lit.  knowing  vie  beforehand,  from 
former  times,  not  having  become  acquainted  with  me  just 
now.  From  the  first.  From  the  beginning  of  my  life  ; 
a  further  explanation  of  beforehand.  If  they  be  willing, 
etc.  Viz.  they  will  have  to  testify,  they  cannot  deny. 
How  that.  That.  Straitest.  Most  exact,  rigorous. 
Sect.  V.  17.  Religion.  Religious  worship,  especially  in 
so  far  as  it  consists  in  external  ceremonies.  Pharisee. 
xxiii.  6,  7.  Comp.  xxii.  3. — Ver.  6.  To  be  judged.  Lit. 
being  judged.  Hope  of  the  promise.  Hope  for  the  reali- 
zation of  the  promise.  Of  God.  By  God. — Ver.  7.  Unto 
which.  To  the  realization  of  which.  Twelve  tribes. 
The  whole  people  of  God  (comp.  James  i.  i),  not  only 
myself  and  some  other  enthusiasts.  Earnestly.  Intently. 
Serving  God  night  and  day.  All  the  time,  even  during 
the  night,  the  word  night  having  the  emphatic  position. 
(Comp.  Luke  ii.  37.)  The  continual  sacrifices  are,  of 
course,   included.     This  hope.     Viz.   my  conviction   and 


384  THE  ACTS.  [XXVI.  7-10. 

assertion  that  it  has  been  reaHzed  in  Jesus.  The  Jews. 
Lit.  simply  Jczvs,  men  who  claim  to  have  the  same  prom- 
ise and  hope  as  I,  and  ought  to  be  glad  to  hear  that  it 
has  been  fulfilled. — Ver.  8.  Why,  etc.  Some  render, 
WJiat  kind  of  an  incredible  tiling  is  it  judged  to  be  ?  With 
you.  Viz.  the  Jews,  represented  in  a  manner  by  Agrippa. 
If  God,  etc.  As  He  has  done  with  regard  to  Jesus.  The 
dead.  Lit.  simply  dead,  viz.  men.  They,  as  Jews,  can 
have  no  reason  for  regarding  that  incredible,  knowing 
that  God  is  almighty,  and  that  the  raising  of  the  dead  is 
promised  in  the  Scriptures  (Dan.  xii.  2).  Comp.  xxiii. 
6  sqq. — Ver.  9.  I.  Emphatic,  as  far  as  I  am  concerned, 
over  against  credulous  enthusiasts.  Thought  with  my= 
self.  Lit.  seemed  to  myself,  thought  ;  that  was  my  own 
idea  and  thought.  To  the  name  of  Jesus,  To  His  rev- 
elation concerning  Plimsclf,  His  claims  to  be  recognized 
as  the  Messiah.  (Comp.  ii.  38.)  Of  Nazareth.  Spoken 
from  his  former  point  of  view.  (Comp.  xxiv.  5  ;  John  i. 
46.) — Ver.  10.  And  I  both,  etc.  /  is  emphatic,  a  painful 
reminiscence  of  what  He  Himself  had  done  formerly. 
Saints.  Spoken  from  his  present  point  of  view.  (Comp. 
ix.  13.)  Were  put.  Were  being  put,  when  the  prepara- 
tions were  made  and  the  necessary  steps  taken.  Gave  my 
vote  against  them.  (Comp,  viii.  i  ;  xxii.  20.)  Some 
have  thought  that  this  indicates  that  Paul  before  his  con- 
version was  a  member  of  the  Grand  Council,  having  a  seat 
and  vote  in  that  body.  But  this  does  not  agree  with  the 
designation  of  Paul  as  ^^  a  young  man"  (vii.  58),  nor  with 
his  silence  about  this  matter  on  occasions  where  he  most 
probably  would  have  mentioned  it  if  it  had  been  the 
case,  e.  g.  xxii.  3.  Thus  the  general  sense  of  assetiting  is 
here  to  be  assumed  as  being  expressed.  The  plural,  they, 
them,  shows  that  the  case  of  Stephen  was  not  the  only 
one  ;  nor  was  the  authority   granted  him  by  the  chief 


XXVI.  io-i6.]  PAUL  BEFORE  AGKIPPA.  385 

priests  (iv.  6)  limited  to  his  journey  to  Damascus  (ix. 
I  sq.). — Ver.  11.  All  the  synagogues.  Of  Jerusalem. 
(Comp.  xxiv.  12.)    Strove  to  make  them  blaspheme.    Lit. 

compelled,  drove  tJicui  ;  how  far  he  succeeded  is  not  stated. 
The  tense  used  here  in  the  original  (Imperfect)  may,  how- 
ever, express  the  attempt.  Blaspheme.  Without  an  ex- 
pressed object,  God  is  to  be  supplied  as  such.  Here 
evidently  Christ  is  meant  (comp.  James  ii.  7),  since  the 
Pharisee  Saul  would  not  compel  any  man  to  blaspheme 
God  expressly.  Being  mad.  Raging.  Persecuted.  Con- 
tinually. Foreign  cities.  Lit.  tJie  cities  outside,  viz.  of 
Palestine. — Ver.  12.  Whereupon.  Lit.  Wherein,  viz.  in 
which  activity  of  persecution.  (Comp.  xxiv.  18.)  Com- 
mission. Permission,  power. — Ver.  13.  Shining,  Lit. 
Jiaviiig  shone,  having  shed  its  rays  ;  he  saw  the  light  when 
it  had  manifested  itself  in  such  away.  (Comp.  19.) — Ver. 
14.  Hebrew.  Naturally,  because  it  was  the  mother 
tongue  of  Paul  (comp.  xxi.  40),  who  here,  before  Agrippa 
and  Festus,  just  as  naturally  spoke  in  Greek,,  the  common 
language  of  all  cultivated  men  in  those  days.  Goad. 
Better,  goads,  pointed  instruments  to  urge  on  oxen, 
horses,  and  other  beasts  of  burden.  The  proverb  used 
here  to  express  the  sense  of  the  original  Hebrew  is  found 
often  in  classical  writers,  and  denotes  the  vanity  and 
danger  of  resistance.  Paul  here  mentions  this  word  of 
Jesus  in  order  to  emphasize  the  importance  of  accepting 
the  call  to  repentance  and  faith  and  the  peril  of  resisting 
wilfully,  as  something  that  also  Agrippa  ought  to  take  to 
heart. — Ver.  16.  flinister.  Ofificial  servant,  as  a  minister 
of  the  Gospel  and  an  apostle.  Witness.  Hence  an 
apostle  in  the  strictest  sense  of  the  term,  though  not 
exactly  in  the  same  sense  as  the  original  twelve  (i.  21 
sq.).  Having  seen  and  heard  Christ,  and  being  appointed 
by  Him  directly  made  a  man  an  apostle  (Gal.  i.  i).  Where= 
25 


386  THE  ACTS.  [XXVI.  16-19. 

in  thou  hast  seen,  etc.  Very  likely  the  literal  translation 
of  this  clause  is,  Botli  of  zvhat  thou  hast  seen  vie  and  of 
xvJiat  I  shall  appear  to  thee,  i.  e.  of  what  I  have  now  re- 
vealed to  thee  concerning  myself,  and  in  future  shall  re- 
veal to  thee  concerning  myself,  by  appearing  to  thee, 
in  visions,  ecstasies,  and  other  self-manifestations. — 
Ver.  17.  Delivering  thee,  etc.  Paul  is  to  be  a  bearer  of 
revelation,  and  as  such  he  will  be  rescued  from  the  en- 
mity and  violence  of  unbelieving  men  by  Christ  Himself. 
The  people.  In  an  eminent  sense,  the  people  of  God 
during  the  Old  Testament  economy.  Among  this  people, 
as  among  the  Gentiles,  Paul  was  to  meet  enemies  of  the 
Gospel  ;  yea,  as  the  general  expression  indicates,  the 
majority,  both  as  a  class,  would  prove  such  enemies,  of 
Christ  and  therefore  also  of  Paul,  His  faithful  and  zeal- 
ous servant.  Unto  whom,  Referrhig  to  both  classes 
(xxii.  15).  I.  Emphatic;  as  Christ  is  the  one  that 
sends  Paul  it  behooves  Him  also  to  protect  him.  Send. 
Already  now  by  appointing  him  an  apostle. — Ver.  18. 
That  they  may  turn.  In  view  of  the  same  expression 
in  verse  20  better  than  the,  grammatically,  equally  pos- 
sible translation,  to  turn  them.  Darkness  .  .  .  Sight  : 
the  subjective  state  and  condition  ;  power  of  Satan 
.  .  .  God  :  the  objective  connection  and  relation.  In= 
heritance  among  them  that  are  sanctified.  Comp.  xx. 
32-.  Col.  i.  12.  Some  understand  them  that  are  sancti- 
fied of  the  church  triumphant,  not  the  church  militant; 
among  them,  with  them,  is  kept  and  preserved  what 
every  Christian  will  inherit  (i  Pet.  i.  4).  But  the  usual 
interpretation  seems  to  us  to  be  more  natural.  By  faith 
in  me.  This  is  by  some  construed  with  may  receive  ; 
the  position,  then,  would  be  emphatic,  but  not  so  natural, 
— Ver.  19.  O  king  Agrippa.  Calling  attention  to  a  new, 
important    point.     (Comp.   13.)     Was  not.     Lit.  did  not 


XXVI.  19-22.]  PAUL  BEFORE  AGRIPPA.  387 

prove,  or  shozv,  myself.  His  conversion,  though  extraor- 
dinary and  miraculous,  still  was  not  irresistible  ;  much 
less  is  a  common  conversion.  The  converting  and  saving 
grace  of  God  never  is  irresistible.  An  irresistible  grace 
is  a  contradiction  in  terms,  destroys  man's  prerogative 
and  essential  faculty,  a  formally  free  will,  and  necessarily 
limits  the  GospeJ  and  really  efficient  grace  to  a  minority 
of  the  human  race,  since  it  can  be  intended  for  those 
only  that  actually  are  saved  by  it  ;  hence  robs  the  Gospel 
of  its  consolation  for  every  sinner,  since  no  one  without 
a  special  revelation  could  know  whether  that  irresistible- 
grace,  and,  as  its  necessary  and  exclusive  result,  salva- 
tion, was  intended  for  him  or  not. — Ver.  20.  At  Jeru= 
salem.  Comp.  xxii.  17.  Throughout  all  the  country 
of  Judasa.  Comp.  xi.  30.  The  probably  best  reading  of 
this,  in  the  original,  somewhat  difficult  clause  could  be 
rendered,  into  t lie  wJiole  country  of  Judcea,  viz.  my  preach- 
ing went.  This  would  not  necessarily  imply  that  Paul 
personally  preached  in  the  whole  country.  Moreover, 
Paul  here  speaks  of  his  whole  activity  from  the  time  of 
his  conversion  up  to  his  captivity.  Hence,  there  is  no 
contradiction  between  this  clause  and  Paul's  statement 
in  Gal.  i.  22  sqq.  Doing  works,  etc.  And  thus  proving 
their  repentance  a  true  one.  That  certainly  was  not 
"moving  insurrections  among  the  Jews  "  (xxiv.  5  ;  xxv. 
7  sq.).  Comp.  Luke  iii.  8.  Paul  here  could  not  enter  in 
detail  upon  the  contents  of  his  Gospel ;  that  he  did  not 
mean  to  conceal  it  out  of  fear  or  love  of  men  we  see 
clearly  from  verse  18. — Ver.  21.  For  this  cause.  Em- 
phatic. Assayed.  Attempted. — Ver.  22.  Therefore, 
Else  I  could  not  stand  here  to-day.  The  help  that  is 
from  God.  Divine  help,  the  only  one  that  could  save 
him  under  the  circumstances,  though,  as  usual,  given 
through    common    means.     (Comp.  xxi.  30  sqq.)      Small 


3S8  THE  ACTS.  [XXVI.  22-26. 

and  great.  Young  and  old,  everybody  (viii.  10).  What 
the  prophets  and  Moses  did  say.  Lit.  zvJiat  not  only 
the  prophets  did  saj',  but  also  Moses.  The  prophets  es- 
pecially predict  the  coming  of  the  Messiah,  but  also 
Moses,  in  word  (e.  g.  Gen.  iii.  15  ;  xii.  3  ;  xlix.  10  ;  Num. 
xxiv.  17;  Deut.  xviii.  15),  and  type  (Col.  ii.  16,  17). 
Moses  and  the  Prophets,  this  the  usual  and  natural 
order,  is  equivalent  to  the  Scriptures  of  the  Old  Testa- 
ment. (Comp.  xxiv.  14.)  Nothing  but  what.  Hence 
nothing  impious  or  heretical. — Ver.  23.  How  that. 
Better,  u'hether.  First  by  the  resurrection  of  the  dead. 
As  the  first  one  of  the  resurrection,  being  the  first  one 
that  has  arisen  from  the  dead  not  to  die  again  (Col.  i.  18  ; 
I  Cor.  XV.  20),  and  hence  the  pledge  and  earnest  of  the 
blissful  resurrection  of  those  that  become  His  own  by 
faith.  Light.  Comp.  18  ;  John  i.  4  sqq.  Light  in- 
cludes knowledge  and  life,  true  happiness.  To  proclaim 
light  is  to  announce  that  there  is  such  true  happiness  and 
to  show  the  way  to  attain  it.  Christ  did  this  personally 
after  His  resurrection,  then  through  His  apostles,  and 
continues  to  do  it  through  the  ministers  of  the  Gospel. 
People.  17. — Ver.  24.  With  a  loud  voice.  Here  a 
manifestation  of  surprise.  (Comp.  xiv.  10.)  Thou  art 
mad.  Thus  very  often  unbelievers  try  to  explain  the 
faith  and  life  of  a  true  Christian  ;  he  is  to  them  a  crank. 
(Comp.  Mark  iii.  21.)— Ver.  25.  Host  excellent,  xxiii. 
26.  Speak  forth.  Utter,  speak.  (Comp.  ii.  4,  14.)  So= 
berness.  Soundness  of  mind,  sanity.  What  he  said  was 
not  simply  true,  as  the  speech  of  a  madman  might  be, 
but  also  the  speech  of  a  man  that  knew  what  he  was 
talkino-  about. — Ver.  26,  Knoweth  in  the  original  has  the 
first,  emphatic,  place,  as  afterwards  also  is  hidden, 
whilst  the  king  has  also  an  emphatic  position,  viz.  the 
end   of    the   clause.      None.      Also   emphatic,  being  ex- 


XXVI.  26-29.]  PAUL  BEFORE  AGRIPPA.  389 

pressed  by  two  negatives :  not — nothing.  In  a  corner. 
Comp.  John  xviii.  20. — Ver.  2"/.  I  know,  etc.  Comp.  3. 
Paul  wants  the  questions  that  so  far  might  have  appeared 
to  concern  him  only  to  become  a  personal  matter,  a  mat- 
ter of  conscience  and  heart,  also  to  the  king — being  in- 
tent even  now  upon  saving  souls,  more  than  upon  saving 
his  own  life,  and  thus  a  shining  example  to  every  Chris- 
tian, especially  to  every  minister  of  the  Gospel. — Ver.  28. 
With  but  little  persuasion,  etc.  According  to  the  best 
attested  reading  the  literal  translation  would  be,  In  little 
(by  little  exertion  or  persuasion)  tJioupersuadest  me  (tryest 
to  persuade  me,  thinkest  thou  canst  persuade  me),  in  order 
to  make  a  Christian  (to  add  one  to  the  number  of  Chris- 
tians, viz.  me).  Persuade  then  is  used  absolutely  and  has 
the  meaning  of  causing  to  be  of  one  and  the  same  mind 
with  the  one  who  persuades,  here,  to  adopt  the  faith  of 
Paul  in  Christ.  To  make  a  Christian  is  an  expression 
similar  to /t*  ;//rt'/^r<7/;7?i-r/)'/'r  (Matt,  xxiii.  15).  Christian. 
xi.  26. — Ver.  29.  I  would  to  God.  Lit.  7  ivoiild  pray  to 
God,  viz.  if  there  were  a  probability  of  being  heard,  or 
rather,  of  his  hearers  not  making  it  impossible  for  God, 
by  their  wilful  resistance  to  His  call  and  grace  as  con- 
tained in  the  Gospel,  to  grant  the  prayer ;  and  the  form 
of  the  expression,  according  to  the  best-attested  reading, 
shows  that  Paul  did  not  regard  it  as  impossible  that  his 
prayer  could  be  heard  ;  in  other  words,  he  did  not  regard 
his  hearers  as  past  hope,  or  as  hardened  unbelievers. 
With  little  or  with  much,  As  the  case  may  be  with 
different  persons,  one  requiring  more  instruction,  per- 
suasion, etc.,  another  less.  5  am.  The  /  is  emphatic  ;  he 
is  not  ashamed  of  being  a  Christian,  rather  regards  it 
the  greatest  blessing  that  a  man  can  enjoy  himself  and 
assist  his  fellow-men  to  enjoy.  These  bonds.  Comp. 
I.     Perhaps  the  chain  was  now  simply  on   Paul's  hand. 


390  THE  ACTS.  [XXVI.  29-32. 

not  connected  with  that  of  the  soldier  guarding  him. — 
Ver.  30.  The  king  arose.  Tired,  perhaps,  of  hearing 
such  an  enthusiast  ;  or,  somewhat  impressed  by  the  last 
earnest  and  solemn  remark  of  Paul,  which  impression  he 
did  not  care  to  have  noticed.  (Comp.  xxiv.  25.)  At  any 
rate,  he  neglected  the  grace  of  God  knocking  at  the  door 
of  his  heart  and  ready  to  make  of  him  as  happy  a  man 
as  Paul  was. — Ver.  31.  They  spake.  In  a  longer,  fami- 
liar conversation  about  the  matter  (Imperfect).  Doeth. 
He  is  not  one  whose  practice  and  mode  of  life  it  is  to 
commit  actions  that  ought  to  be  punished  by  death  or  at 
least  by  imprisonment. — Ver.  32.  flight  have  been  set 
at  liberty.  Might,  or  could,  already  now  be  a  free  man, 
declared  innocent  of  the  charges  brought  against  him. 
If  he  had  not  appealed  to  Caesar.  Which  made  it 
necessary  to  send  him  to  Rome. 


CHAPTER  XXVII. 
Paul's  Voyage  to  Rome  and  Shipwreck  (A.  D.  6i). 

1-44.  And  when  it  was  determined  that  we  should  sail  for  Italy,  they 
delivered  Paul  and  certain  other  prisoners  to  a  centurion  named  Julius,  of 
the  Augustan  band.  And  embarking  in  a  ship  of  Adramyttium,  which  was 
about  to  sail  unto  the  places  on  the  coast  of  Asia,  we  put  to  sea,  Aristar- 
chus,  a  Macedonian  of  Thessalonica,  being  with  us.  And  the  next  day  we 
touched  at  Sidon  :  and  Julius  treated  Paul  kindly,  and  gave  him  leave  to 
go  unto  his  friends  and  refresh  himself.  And  putting  to  sea  from  thence, 
wc  sailed  under  the  lee  of  Cyprus,  because  the  winds  were  contrary.  And 
when  we  had  sailed  across  the  sea  which  is  off  Cilicia  and  Pamphylia,  we 
came  to  Myra,  a  city  of  Lycia.  And  there  the  centurion  found  a  ship  of 
Alexandria  sailing  for  Italy ;  and  he  put  us  therein.  And  when  we  had 
sailed  slowly  many  days,  and  were  come  with  difliculty  over  against  Cnidus, 
the  wind  not  further  suffering  us,  we  sailed  under  the  lee  of  Crete,  over 
against  Salmone  ;  and  with  difficulty  coasting  along  it  we  came  unto  a  cer- 
tain place  called  Fair  Havens  ;  nigh  whereunto  was  the  city  of  Lasea. 

And  when  much  time  was  spent,  and  the  voyage  was  now  dangerous,  be- 
cause the  Fast  was  now  already  gone  by,  Paul  admonished  them,  and  said 
unto  them.  Sirs,  I  perceive  that  the  voyage  will  be  with  injury  and  much 
loss,  not  only  of  the  lading  and  the  ship,  but  also  of  our  lives.  But  the 
centurion  gave  more  heed  to  the  master  and  to  the  owner  of  the  ship,  than 
to  those  things  which  were  spoken  by  Paul.  And  because  the  haven  was 
not  commodious  to  winter  in,  the  more  part  advised  to  put  to  sea  from 
thence,  if  by  any  means  they  could  reach  Phcenix,  and  winter  there  ;  which 
is  a  haven  of  Crete,  looking  north-east  and  south-east.  And  when  the 
south  wind  blew  softly,  supposing  that  they  had  obtained  their  purpose, 
they  weighed  anchor  and  sailed  along  Crete,  close  in  shore.  But  after  no 
long  time  there  beat  down  from  it  a  tempestuous  wind,  which  is  called 
Euraquilo  .  and  when  the  ship  was  caught,  and  could  not  face  the  wind,  we 
gave  way  to  it,  and  were  driven.  And  running  under  the  lee  of  a  small 
island  called  Cauda,  we  were  able,  with  difficulty,  to  secure  the  boat  :  and 
when  they  had  hoisted  it  up,  they  used  helps,  under-girding  the  ship :  and, 
fearing  lest  they  should  be  cast  upon  the  Syrtis,  they  lowered  the  gear,  and 


392  THE  ACTS.  [XXVII.  iS-43. 

so  were  driven.  And  as  we  laboured  exceedingly  with  the  storm,  the  next 
day  they  began  to  throw  the  freight  overboard  ;  and  the  third  day  they  cast 
out  with  their  own  hands  the  tackling  of  the  ship.  And  when  neither  sun 
nor  stars  shone  upon  us  for  many  days,  and  no  small  tempest  lay  on  iis,  all 
hope  that  we  should  be  saved  was  now  taken  away.  And  when  they  had 
been  long  without  food,  then  Paul  stood  forth  in  the  midst  of  them,  and 
said,  Sirs,  ye  should  have  hearkened  unto  me,  and  not  have  set  sail  from 
Crete,  and  have  gotten  this  injury  and  loss.  And  now  I  exhort  you  to  be 
of  good  cheer:  for  there  shall  be  no  loss  of  life  among  you,  but  only  of  the 
ship.  For  there  stood  by  me  this  night  an  angel  of  God  whose  I  am,  whom 
also  I  serve,  saying.  Fear  not,  Paul ;  thou  must  stand  before  Caesar :  and 
lo,  God  hath  granted  thee  all  them  that  sail  with  thee.  Wherefore,  sirs, 
be  of  good  cheer :  for  I  believe  God,  that  it  shall  be  even  so  as  it  hath 
been  spoken  unto  me.     Howbeit  we  must  be  cast  upon  a  certain  island. 

But  when  the  fourteenth  night  was  come,  as  we  were  driven  to  and  fro 
in  the  sea  (T/Adria,  about  midnight  the  sailors  surmised  that  they  were 
drawing  near  to  some  country  ;  and  they  sounded,  and  found  twenty  fath- 
oms :  and  after  a  little  space,  they  sounded  again,  and  found  fifteen  fathoms. 
And  fearing  lest  haply  we  should  be  cast  ashore  on  rocky  ground,  they  let 
go  four  anchors  from  the  stern,  and  wished  for  the  day.  And  as  the  sailors 
were  seeking  to  flee  out  of  the  ship,  and  had  lowered  the  boat  into  the  sea, 
under  colour  as  though  they  would  lay  out  anchors  from  the  fore-ship,  Paul 
said  to  the  centurion  and  to  the  soldiers.  Except  these  abide  in  the  ship,  ye 
cannot  be  saved.  Then  the  soldiers  cut  away  the  ropes  of  the  boat,  and  let 
her  fall  off.  And  while  the  day  was  coming  on,  Paul  besought  them  all  to 
take  some  food,  saying,  This  day  is  the  fourteenth  day  that  ye  wait  and 
continue  fasting,  having  taken  nothing.  Wherefore  I  beseech  you  to  take 
some  food  :  for  this  is  for  your  safety  :  for  there  shall  not  a  hair  perish  from 
the  head  of  any  of  you.  And  when  he  had  said  this,  and  had  taken  bread, 
he  gave  thanks  to  God  in  the  presence  of  all :  and  he  brake  it,  and  began 
to  eat.  Then  were  they  all  of  good  cheer,  and  themselves  also  took  food. 
And  we  were  in  all  in  the  ship  two  hundred  threescore  and  sixteen  souls. 
And  when  they  had  eaten  enough,  they  lightened  the  ship,  throwing  out  the 
.wheat  into  the  sea.  And  when  it  was  day,  they  knew  not  the  land  :  but 
they  perceived  a  certain  bay  with  a  beach,  and  they  took  counsel  whether 
they  could  drive  the  ship  upon  it.  And  casting  off  the  anchors,  they  left 
them  in  the  sea,  at  the  same  time  loosing  the  bands  of  the  rudders ;  and 
hoisting  up  the  foresail  to  the  wind,  they  made  for  the  beach.  But  lighting 
upon  a  place  where  two  seas  met,  they  ran  the  vessel  aground ;  and  the 
foreship  struck  and  remained  unmoveable,  but  the  stern  began  to  break  up 
by  the  violence  of  the  waves.  And  the  soldiers'  counsel  was  to  kill  the  pris- 
oners, lest  any  of  them  should  swim  out  and  escape.  But  the  centurion 
desiring  to   save  Paul,  stayed  them  from  their  purpose ;  and  commanded 


XXVII.  1-9-  FAUUS  VOYAGE  TO  ROME.  393 

that  they  which  could  swhn  should  cast  themselves  overboard,  and  get  first 
to  the  land  :  and  the  rest,  some  on  planks,  and  some  on  otJter  things  from 
the  ship.     And  so  it  came  to  pass,  that  they  all  escaped  safe  to  the  land. 

At  the  time  set  by  the  governor  for  the  departure  to 
Italy  Paul,  together  with  some  prisoners  of  a  different 
character,  was  given  over  into  the  custody  of  an  officer  by 
the  name  of  Julius,  who  belonged  to  the  imperial  body- 
guard (i).  In  company  with  the  author  of  this  relation, 
Luke,  the  eye  and  ear  witness  also  of  what  occurred  on 
this  voyage,  and  Aristarchus  of  Thessalonica,  who  had 
joined  him  again,  Paul  was  put  on  a  ship  that  was  on  its 
way  home  to  Adramyttium  in  Asia  Minor,  and  was  in- 
tended to  touch  at  the  different  points  along  the  coast  of 
that  country  (2).  At  Sidon,  in  Phoenicia,  Paul  by  the 
kindness  of  Julius  was  permitted  to  meet  his  Christian 
friends  and  to  receive  their  attention  in  the  way  of  pro- 
viding for  his  comfort  during  the  voyage  (3).  From  there, 
compelled  by  contrary  winds,  they  had  to  keep  near  the 
coast  of  the  Island  of  Cyprus  (4)  ;  and  then  sailed  along 
the  coast  of  Cilicia  and  Pamphilia  to  Myra,  a  city  of  the 
southwestern  province  of  Asia  Minor  (5).  Here  the  pris- 
oners were  put  on  a  ship  hailing  from  Alexandria  in 
Egypt,  which  was  on  its  way  to  Italy  (6).  Because  of  the 
contrariness  of  the  winds,  as  it  would  seem,  they  now 
made  very  slow  progress  and  with  difficulty  got  as  far  as 
Cnidus  in  Caria  ;  and  as  also  here  the  wind  was  still  con- 
trary, they  could,  perhaps,  not  even  enter  the  inviting 
harbor  of  the  city,  much  less  continue  their  course  due 
west,  but  had  to  sail  south  along  the  eastern  coast  of 
Crete  (7).  Only  with  difficulty  could  they  make  their  Avay 
along  the  eastern  and  southern  coast  of  that  island  until 
they  got  to  a  place  on  the  southernmost  part,  called  Fair 
Havens  (8).  Under  these  circumstances  the  voyage  had 
taken  very  much  time,  and  to  continue  it  much  longer 


394  ^-^•^  ACTS.  [XXVII.  10-18. 

was  dangerous,  it  being  already  late  in  the  year,  after  the 
fast  of  the  great  day  of  atonement,  about  the  beginning 
of  October,  Hence  Paul  reminded  his  companions  in 
travel  that  in  continuing  the  voyage  they  were  running  a 
great  risk  with  respect  not  only  to  the  freight  carried  by 
the  ship,  but  also  to  their  own  lives  (9  sq.).  But  the  ad- 
verse opinion  of  those  that  naturally  were  supposed  to 
have  the  most  reliable  knowledge  of  these  matters,  and 
also  the  greatest  interest  in  the  ship,  had  more  influence 
with  Julius  than  the  opinion  of  Paul  (11);  and  because 
the  port  was  not  commodious  for  wintering,  the  majority 
came  to  the  conclusion  that  it  would  be  preferable  to  try 
to  get  to  Phoenix,  a  harbor  in  the  southwestern  part  of 
the  island,  protected  both  against  the  southwest  and  the 
northwest  winds  (12).  And  when,  instead  of  a  northern 
gale,  a  soft  southern  wind  began  to  blow,  they  thought 
they  would  surely  carry  out  their  plan,  and,  starting 
again,  they  sailed  westward,  closer  yet  to  the  shore  than 
before  (13).  But  after  a  short  time  a  northeastern  wind, 
like  a  hurricane,  came  down  upon  them  from  the  moun- 
tains of  the  island  (14),  and  when  the  ship  once  had  been 
caught  by  it,  nothing  could  be  done  but  give  way  to  it 
and  let  the  ship  drive  before  it  (15).  Under  the  shelter 
of  an  island  southwest  of  Fair  Havens  they  with  diffi- 
culty got  the  boat  on  board  that  hitherto  had  been  float- 
ing along  with  the  ship,  lest  the  v/ind  should  tear  it  loose 
(16).  Then  they  strengthened  the  ship,  whose  timbers 
were  evidently  in  danger  of  parting,  by  passing  strong 
ropes  around  its  body  and  tightening  them  on  deck ;  and 
to  avoid  being  driven  southwest  into  the  so-called  Greater 
Syrtis,  a  very  dangerous  place,  full  of  shoals,  near  the 
coast  of  Africa,  they  lowered  the  tackle  of  the  ship  and 
drifted  (17).  To  lighten  the  ship,  so  that  it  might  not  run 
so  deep  and  thereby  draw  water  or  strike  the  bottom  of 


XXVII.  iS-30.]  PAULS  VOYAGE  TO  ROME.  395 

the  sea,  on  the  following  day  what  could  be  spared  best 
under  the  circumstances,  no  doubt  freight,  was  thrown 
overboard  (18)  ;  but  on  the  next  day  the  danger  had  be- 
come so  imminent  that  they  cast  out  even  the  tackling  or 
furniture  of  the  ship  (19).  As  in  addition  to  this  the  days 
and  nights  were  dark,  so  that  they  could  not  at  all  make 
out  where  they  were  and  guide  the  ship  accordingly,  the 
last  hope  of  saving  the  ship  and  its  human  freight  was 
lost  (20).  Frightened  by  the  seemingly  inevitable  de- 
struction, no  one  had  thought  of  taking  a  meal.  And 
now,  in  this  most  hopeless  situation,  Paul  solemnly  ad- 
dressed his  companions  in  travel  and  distress.  Premisino-. 
as  a  reminder  that  he  was  a  person  worth  listening  to, 
that  they  would  have  been  spared  all  this  trouble  and 
loss,  if  attention  had  been  paid  to  his  well-founded  advice 
given  at  Crete  (21),  he  bade  them  be  of  good  courage,  for 
he  could  assure  them  that  no  life  would  be  lost  (22),  since 
his  God  and  Master,  in  answer  to  his  prayer,  had  through 
a  heavenly  messenger  revealed  to  him  that  not  only  he 
himself  would  get  to  Rome,  but  that  God  also  for  his  sake 
had  decreed  the  saving  of  all  men  on  board  ;  and  he  was 
confident  that  this  would  most  certainly  come  true  (23- 
25).  Furthermore,  he  expressed  it  as  his  opinion  that 
they  would  be  driven  upon  some  island  (26).  And  so  it 
came  to  pass.  Two  weeks  afterwards,  when  driving  about 
in  the  sea  between  Greece  and  Italy,  the  sailors  thought 
that  they  were  coming  near  land  {2'f)\  and  their  sound- 
ings proved  that  they  were  right  (28).  As  it  was  night, 
they  cast  anchor  and  were  anxious  for  the  morning, 
afraid  of  being  thrown  upon  rocky  ground  and  thus 
breaking  the  ship  (29).  In  this  dangerous  and  doubtful 
situation  the  sailors  concluded  to  save  at  least  themselves 
by  getting  away  with  the  boat  and  leave  the  rest  to 
their  fate,  and  had  already  lowered  the  boat  under  the 


396  THE  ACTS.  [XXVII.  30-42. 

pretence  of  casting  anchors  also  from  the  front  part  of  the 
ship  (30).  No  one,  it  seems,  had  perceived  this  but  Paul, 
who  now  proved  himself  the  saviour  of  his  fellow- 
travellers.  He  immediately  apprised  the  soldiers  of  the 
danger  threatening  them  (31),  and  they  prevented  the 
cowardly  sailors  from  carrying  out  their  treacherous  de- 
sign (32).  As  nothing  else  could  be  done  before  day- 
break, Paul  again  exhorted  all  to  partake  of  food  after  so 
long  a  time  of  abstinence,  since  they  would  need  strength 
to  save  themselves  from  a  watery  grave  and  God  had  gra- 
ciously promised  to  grant  them  their  lives  without  any 
harm  (33  sq.).  Then,  as  a  Christian  house-father,  he  set 
them  an  example  by  eating  himself  after  he  had  given 
thanks  to  God  for  His  mercy  and  gifts  (35);  and  this 
cheered  them  so  that  they  followed  his  example  (36). 
And  there  was  a  great  number  of  them,  276  men  ij)"]^. 
After  they  thus  had  gained  strength  again,  they  threw 
also  the  wheat  overboard,  which  perhaps,  had  formed  the 
greater  part  of  the  freight  (comp.  18),  so  that  the  ship 
might  run  ashore  as  easily  as  possible  (38).  At  daybreak 
they  saw  that  they  were  near  some  land,  but  they  did  not 
know  it,  noticed,  however,  that  there  was  a  bay  with  a 
gently  sloping  shore ;  and  they  concluded  to  try  to  drive 
the  ship  upon  this  beach  (39).  For  that  purpose  they  cut 
the  ropes  holding  the  anchors,  simply  letting  them  fall 
into  the  sea,  made  serviceable  again  the  two  rudders  car- 
ried by  larger  ships,  which  during  the  night  had  been  fast- 
ened so  as  not  to  be  damaged  by  the  waves,  and  put  up 
a  sail,  probably  the  topsail,  and  thus  made  for  the  shore 
(40).  So  the  ship  was  run  aground  on  a  neck  of  land,  or 
a  sand-bank,  the  front  part  settling  on  the  ground  and  the 
back  part  being  torn  into  pieces  by  the  violence  of  the 
waves  (41).  As  the  soldiers  were  responsible  for  their 
prisoners,  they  came  to  the  conclusion  that  it  would  be 


XXVII.  1-3-]  PAUL'S  VOYAGE  TO  ROME.  397 

best  to  kill  them  so  that  no  one  might  escape  by  swim- 
ming (42).  But  their  commander  took  too  great  an  in- 
terest in  Paul,  whom  he  had  learned  to  esteem,  to  permit 
this ;  and  so  those  that  could  swim  were  allowed  to  save 
themselv^es  in  this  way,  w'hilst  the  others  could  do  so  by 
using  material  taken  from  the  ship  (43  sq.). 

Ver.  I.  They.  Those  commissioned  to  do  so.  Pau! 
and.  Lit.  not  only  Paul  but  also.  Centurion,  xxi.  32. 
Augustan  band.  Or,  the  cohort  of  Augustus,  may  have 
been  the  honorary  title  of  a  company  of  soldiers  stationed 
at  Csesarea  that  was  especially  employed  in  services  more 
immediately  connected  with  the  emperor,  as  was  the  case 
here  ;  or  Julius  may  have  been  the  commander  of  a  com- 
pany of  the  imperial  body-guard  at  Rome,  and  for  some 
reason  or  other  may  have  come  to  Csesarea.  Some,  with- 
out good  reason,  identify  the  Augustan  band  with  the 
Italian  band  mentioned  x.  I.  About  the  centurion 
Julius  we  do  not  know  anything  except  what  is  mentioned 
here.  Tacitus  speaks  of  a  Julius  Priscus,  a  centurion  of 
the  Praetorians,  or  the  imperial  body-guard  ;  but  as  the 
name  Julius  was  of  so  frequent  an  occurrence  we  have 
no  valid  reason  to  suppose  that  the  two  were  the  same 
person. — Ver.  2.  Adramyttium.  A  city  of  Mysia,  an 
Athenian  colony  not  far  from  Assos,  now  Edremet.  We. 
Paul  and  Luke,  who  evidently  had  been  with  Paul  during 
his  stay  at  Jerusalem  and  his  captivity  at  Caesarea,  though 
not  necessarily  all  the  time.  (Comp.  xxi.  17.)  Aristar- 
chus.  Comp.  xix.  29;  xx.  4  ;  Col.  iv.  10;  Philem.  24. 
Whether  he  also  had  been  at  Jerusalem  v.ith  Paul,  or  at 
Caesarea,  or  had  joined  him  just  now  we  do  not  know. 
(Comp.  XX.  4.) — Ver.  3.  Touched  at.  Landed  at.  Sidon. 
The  old  renowned  city  north  of  Tyre,  about  sixty  miles 
from  Caesarea,  now  Saida,  containing  about  12,000  inhabit- 
ants, whilst  Tyre,  now  Sur,  has  only  about  4,000.     Why 


398  THE  ACTS.  [xxvii.  3-8. 

the  ship  went  due  north  and  touched  at  Sidon,  instead  of 
going  northwest,  we  do  not  know  ;  perhaps  she  had  pas- 
sengers or  merchandise  to  land  or  take  there ;  or  the  wind 
may  have  been  contrary,  blowing  perhaps  from  the  north- 
west. Refresh  himself.  The  marginal  reading,  receive 
attention,  is  the  literal  translation  and  doubtless  includes 
more  than  being  refreshed.  Whether  the  friends  were 
simply  fellow-Christians  who  would  be  sure  to  receive 
their  distinguished  co-religionist  with  the  kindest  atten- 
tion (xi.  19),  or  personal  friends,  can  hardly  be  decided 
with  any  certainty ;  the  latter  interpretation,  however, 
seems  indicated  by  the  word  friends,  not  brethren.  (Comp. 
X.  24  ; — XV.  3,  32,  36 ;  xvi.  2,  etc.)  That  Paul  could  have 
also  personal  friends  in  Phoenicia  is  seen  from  xv.  3. — Ver. 
4.  The  lee.  A  place  or  side  defended  from  the  wind  ; 
the  literal  translation  is,  tve  sailed  under  Cyprus,  close  by 
the  high  coast,  so  as  to  be  protected  against  the  wind. — 
Ver.  5.  Off.  Along,  opposite.  Myra.  About  two  and  a 
half  miles  from  the  coast,  in  the  first  half  of  the  fourth 
century  the  seat  of  bishop  Nicholas  who  in  the  Middle 
Ages  was  proclaimed  the  patron  saint  of  sailors. — Ver.  6. 
A  ship  of  Alexandria.  Probably  one  of  those  large  mer- 
chantmen that  in  those  days  plied  between  Egypt  and 
Rome,  carrying  especially  grain  from  the  granary  of  the 
empire,  as  Egypt  was  called,  to  Italy. — Ver.  7.  Cnidus. 
A  city  situated  on  a  promontory,  opposite  Cos,  known  as 
a  prominent  scat  of  the  worship  of  Aphrodite.  Salmone. 
A  promontory  on  the  eastern  coast  of  Crete,  called  also 
Salmonion  and  Salmonis.  The  words,  the  wind  not  fur- 
ther suffering  us,  or  better,  the  zvind  not  suffering  us  to 
get  there,  can  be  construed  with  the  preceding  as  well  as 
the  following  clause,  giving  the  cause  for  either  ;  it  seems 
preferable  to  construe  it  with  the  clause  that  follows. — 
Ver.  8.  Fair  Havens.     A  name  perhaps  given  the  place 


XXVII.  8-15-]  PAULS  VOYAGE   TO  ROME.  399 

in  irony  because  of  its  unfavorable  situation  (comp.  12), 
and  still  found  as  the  name  of  a  bay  in  that  part  of  the 
island.  Lasea.  Not  further  known. — Ver.  9.  The  fast. 
In  an  eminent  sense,  the  only  one  ordained  by  God  Him- 
self (Lev.  xvi,  29  sqq.  ;  xxiii.  27  sqq.),  after  the  autumnal 
equinox  when  navigation  as  a  rule  was  closed  because  of 
the  unfavorable  weather.  Admonished.  Repeatedly  and 
earnestly  (Imperfect). — Ver.  10.  Sirs.  'L\\..incn.  (Comp. 
ii.  29.)  I  perceive.  Lit.  behold,  with  fear  and  misgivings, 
contemplating  the  violence  of  the  sea.  Paul  had  consid- 
erable experience  also  in  this  regard  (2  Cor.  xi.  25). 
Injury.  Inflicted  by  the  violence  of  a  tempest.  Others 
take  the  word  in  the  original  sense  of  insolence,  zvanton- 
ness,  presumptuoiisjicss,  because  it  would  be  presumptuous 
and  foolhardy  to  continue  the  voyage  under  these  circum- 
stances ;  but  the  former  rendering  is  preferable.  (Comp. 
2  Cor.  xii.  10.) — Ver.  12.  Commodious.  Convenient,  fit. 
flore  part.  Greater  number,  majority.  By  any  means. 
In  any  way,  possibly,  perhaps.  Phoenix.  Perhaps  the 
present  Lutro.  Looking  northeast  and  southeast.  Wind- 
ing in  such  a  w^ay  that  one  bank  ran  northwest,  the  other 
southwest.  Others  think  of  a  double  haven. — Ver.  13. 
Supposing.  Lit.  Jiaving  come  to  think.  Had  obtained. 
In  part,  and  hence  sure  of  the  rest. — Ver.  14.  Euraquilo. 
Northeast  wind  (an  expression  found  only  here  in  Greek). 
Other  copies  have  Eiiroclydon,  or  Euryclydon,  the  former 
meaning  a  southeast  ivind  raising  (mighty)  waves,  the 
latter,  a  wind  causing  broad  zuaves.  In  accordance  with 
these  various  readings  some,  instead  of,  there  beat  dozvn 
from  it,  translate,  there  cast  (us,  or  the  ship)  aivay  from 
it  (the,  island),  or,  against  it.  We  think,  however,  that 
the  Revised  Version  is  right,  having  the  reading  of  the 
best  copies  and  the  simplicity  of  construction  in  its  favor. 
(Comp.  17.) — Ver,  15.  Caught.     Seized  by  force  and  car- 


400  THE  ACTS.  [xxvii.  15-18. 

ried  away.  Gave  way.  Lit.  gave  over,  gave  up  to  the 
power  (of  the  wind),  viz.  the  ship,  or,  ourselves. — Ver.  16. 
Lee,  4.  Cauda.  Or  Clauda,  called  also  Claudos,  Gau- 
dos,  Caudo,  still  called  Gaudos,  or  Gozza. — Ver.  17.  Helps. 
Whatever  was  needed  to  undergird  the  ship,  ropes,  chains, 
planks,  braces,  etc.  Syrtis.  The  so-called  Greater  Syrtis 
was  the  nearest, in  a  southwestern  direction  ;  hence  the  wind 
mentioned  in  verse  14  must  have  blown  from  the  north- 
east. Lowered  the  gear.  Took  down  the  sails  so  that 
the  wind  could  not  drive  the  ship  so  rapidly.  A  some- 
what different  explanation  is  as  follows  :  "  What  they 
brought  down  upon  deck  was,  no  doubt,  the  heavy  top- 
hamper  of  the  masts.  The  rig  of  ships  at  this  date  con- 
sisted of  heavy  square  sails,  each  with  an  immense  yard, 
and  this  would  necessitate  the  presence  of  other  heavy 
gear.  To  suppose  that  the  sailors  '  strake  sail,'  in  this 
instance,  in  the  sense  of  setting  no  sail  at  all,  would  be  a 
great  mistake.  They  could  not  have  adopted  a  more 
dangerous  course,  for  thus  they  would  have  drifted  before 
the  wind  into  the  very  Syrtis,  which,  above  all  things, 
they  dreaded.  What  they  did  was  this.  They  laid  the 
ship  to ;  and,  her  head  being  already  to  the  north,  they 
laid  her  to  on  the  starboard  tack,  or  with  her  right  side  to 
the  wind.  This  is  done  by  setting  a  small  amount  of 
sail,  and  with  the  united  action  of  the  wind  on  this  sail, 
and  of  the  rudder  on  the  water,  keeping  the  ship's  head 
as  near  the  wind  as  possible.  This  is  a  method  familiar 
to  all  sailors,  when  their  design  is  not  to  make  progress 
but  to  ride  out  a  storm."  [Popular  CoJiivientary.)  To 
us  the  first  explanation  seems  to  be  more  in  accordance 
with  the  wording  of  the  text.  Were  driven.  Or,  drifted. 
The  subject  here  naturally  is  they,  viz.  those  that 
loivcred  the  gear,  not  ive,  as  in  verse  15. — Ver.  18. 
Laboured   vyith  the  storm.    Were  tossed  about   by  the 


vxvir.  19-23.]  PAUL'S  VOYAGE  TO  ROME.  401 

tempest. — Ver.  19,  Tackling.  Better,  it  seems,  the 
fur7iitiire,  or  utensils,  viz.  beds,  tables,  cooking  apparatus, 
etc.  The  tackling  in  Greek  is  another,  though  similar, 
word,  and  it  is  hardly  possible  that  they  would  already 
now  have  parted  with  that  most  necessary  thing.  With 
their  own  hands.  If  the  utensils  of  the  passengers  were 
included,  though  the  words,  of  the  ship,  do  not  favor  that 
view,  the  above  expression  could  be  referred  to  them  ;  as 
it  is,  it  seems  best  to  understand  it  of  the  sailors  who, 
without  a  special  command  of  the  ofificers,  did  what  they 
would  do  only  when  compelled  by  dire  necessity.  If  we 
assume  that  here  the  general  terms  furniture,  or  appa- 
ratus, equipment,  means  the  tackling  or  gear,  the  above 
expression  can  be  understood  as  opposed  to  what  the 
tempest  did,  or  could  be  expected  to  do. — Ver.  20.  Lay 
on  us.  Pressed  upon  us  as  a  heavy,  fatal  burden.  Now. 
Lit.  heneefortli,  for  the  future. — Ver.  21.  When  they 
had  been  long  without  food.  Lit.  as  much  abstinence 
front  food  existed.  Food  had  not  been  taken  regularly 
and  properly,  as  is  but  natural  under  such  circumstances ; 
no  religious  fasting  is  indicated.  Stood  forth,  ii.  14 ; 
xvii.  22.  Sirs.  10.  Have  gotten.  Lit.  have  gained, 
and  in  such  a  connection,  with  nouns  signifying  loss, 
damage,  injury,  etc.,  avoided,  escaped,  spared  (us). 
Injury  and  loss.  10. — Ver.  22.  Now.  As  to  the  present 
circumstances,  threatening  and  hopeless  as  they  are  from 
a  merely  human  view.  Among  you.  Out  of  your  midst. 
But.  Lit.  eyicept,  viz.  there  will  be  a  loss  of  the  ship  ; 
Paul  concludes  as  if  the  beginning  had  read  simply, 
There  zvill  be  no  loss. — Ver.  23.  I.  Emphatic  ;  the  God 
whose  Paul  is,  is  the  true  God,  not  like  the  imaginary 
Gods  of  most  of  his  fellow-passengers.  Whom  also  I 
serve.  Just  because  I  acknowledge  Him  as  the  true 
God,  and  know  that  He  acknowledges  me  as  His. — Ver. 
26 


402  THE  ACTS.  [xxvii.  24-31. 

24.  In  a  manner  a  correction  of  what  Paul  had  stated  in 
verse  10  without  divine  revelation.  The  apostles  were 
not  always  inspired  or  infallible,  but  only  when  in  virtue 
of  their  ofTfice  they  preached  the  Gospel  or  reduced  it  to 
writing,  or  when  a  special  revelation  in  regard  to  other 
matters  had  been  granted  them.  Cassar.  Emphatic ; 
hence  we  shall  see  Rome,  and  not  perish  here. — Ver.  25. 
5irs.  10.  God,  The  true  God,  the  only  one  that  de- 
serves that  name ;  He  can  safely  be  trusted  to  do  what 
He  promises. — Ver.  26.  Howbeit.  But.  We  must.  A 
conclusion  drawn  from  the  divine  promise  ;  not,  it  seems, 
directly  a  part  of  it. — Ver.  27.  We  were  driven  to  and 
fro.  The  wind  changing  repeatedly.  They  were  draw= 
ing  near  to  some  country.  Lit.  some  land  was  approacJi- 
ing  them,  speaking  optically. — Ver.  28.  Fathoms.  The 
original,  as  well  as  the  English  word  fathom,  denotes  the 
distance  from  the  tip  of  one  middle  finger  to  that  of  the 
other  when  the  arms  are  outstretched,  i.  e.  5-6  feet. 
The  depth  of  the  water  decreased,  showing  that  they 
were  nearing  land.  After  a  little  space.  Having  gone  a 
little  farther.  So  the  depth  decreased  very  rapidly, 
making  it  more  dangerous  to  proceed. — Ver.  29.  Haply. 
Perhaps.  Be  cast  ashore.  Lit.  fall  out,  fall  off,  i.  e. 
from  a  straight  course,  be  driven  ;  others  supply  "  from 
deep  water,"  so  that  the  sense  would  be,  to  get  out  of 
deep  water  into  a  dangerous  place.  Rocky  ground. 
Lit.  rough  places. — Ver.  30.  Colour.  Pretence.  Anchors 
from  the  foreship.  Where  some  were  hanging;  they 
were  laid  out  by  extending,  carrying  forward,  the 
cables  to  which  they  were  attached. — Ver.  31.  Centu= 
rion.  xxi.  32.  These  .  .  .  ye.  Both  emphatic ;  jt'/^r 
salvation  depends  upon  their  remaining,  since  they  were 
the  only  ones  that  knew  how  to  work  a  ship,  and  God 
makes  use  of  ordinary  means  where  they  can  be  had. — 


XXVII.  32-4 1  •]  PA  UUS  SHIP  WRECK. 


403 


Ver.  32.  Fall  off.  Into  the  water,  so  that  the  sailors 
could  not  get  in. — Ver.  33.  While.  Lit.  until ;  Paul  did 
this  during  the  night,  until  the  day  was  about  to  come,  until 
daybreak,  when  something  else  would  engage  the  attention. 
Some  food.  Lit.  merely,  food.  So  also  in  the  next  verse. 
This  day  is  the  fourteenth  day.  Lit.  tJic  fourteenth  day 
to-day  waiting  (for  deliverance),  you  are  continually 
without  food.  The  latter  expression  must  be  understood 
in  the  popular  way,  not  in  the  strictest  sense.  (Comp. 
21.) — Ver.  34.  Beseech.  Ov,  exhort,  call  upon ;  so  also 
in  the  preceding  verse.  Safety,  Dependent  on  being 
able  to  get  on  the  land  by  swimming  and  other  exertions. 
(Comp.  43  sq.)  Not  a  hair  perish.  Comp.  Luke  xxi.- 
18. — Ver.  35.  Comp.  Matt.  xiv.  19;  Luke  xxiv.  30. 
That  was  also  the  custom  of  pious  Jews. — Ver.  36. 
Were.  Lit.  became. — Ver.  38.  Had  eaten  enough.  Lit. 
had  become  satisfied  with  food.  Wheat.  Others  translate, 
bread,  food,  which  is  also  a  signification  of  the  word  in 
the  original;  but  throwing  out  that  would  not  have 
lightened  the  ship  so  much  as  throwing  overboard  the 
remainder  of  the  main  freight,  though  otherwise  this 
translation  fits  in  very  nicely  with  the  beginning  of  this 
verse.  (Comp.  18.) — Ver.  39.  Took  counsel  whether. 
The  violence  of  the  sea  made  it  uncertain.  Just  as  literal 
and  fitting  a  rendering  would  be,  And  they  resolved,  if 
they  could,  to  drive,  etc. — Ver.  40.  Casting  off.  Lit.  hav- 
ing  taken  off  round  about,  on  both  sides  of  the  ship  (29 
sq.).  Left  them  in  the  sea.  Lit.  let  them  (drop  or  fall) 
i7ito  the  sea.  Loosing.  Having  loosed. — Ver,  41.  Light= 
ing  upon.  Lit.  having  fallen  into  (so  as  to  be  sur- 
rounded). Where  two  seas  met.  A  channel  connecting 
two  seas  ;  or,  better,  lyi)ig  betivccn  two  seas,  a  tongue  of 
land  surrounded  by  water.  Struck.  Stuck.  Began  to 
break.     Lit.  zvas  being  broken  up.     St.  Paul's  Bay,  on  the 


404  THE  ACTS.  [xxvii.  41-44. 

northwest  coast  of  Malta,  may  really  have  been  the  place 
of  this  occurrence.  It  is  one  of  the  few  places  where  the 
shore  of  the  island  is  gently  sloping  ;  and,  if  that  inter- 
pretation should  be  correct,  there  is  a  channel,  between 
the  small  island  of  Salmonetta  and  Malta. — Ver.  42.  Was. 
Lit.  cavie  to  be  ;  they  came  to  the  conclusion  or  decision. 
— Ver.  43.  Stayed  them  from  their  purpose.  Prevented, 
hindered,  kept  them,  etc.  And.  In  consequence. — Ver. 
44.  And  the  rest.     Viz.  should  get  to  the  land. 


CHAPTER  XXVIII. 
(A.)  Paul's  Stay  at  Malta  (Winter,  A.  D.  61-62). 

i-io.  And  when  we  were  escaped,  then  we  knew  that  the  island  was 
called  Melita.  And  the  barbarians  showed  us  no  common  kindness  :  for 
they  kindled  a  fire,  and  received  us  all,  because  of  the  present  rain,  and  be- 
cause of  the  cold.  But  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid 
them  on  the  fire,  a  viper  came  out  by  reason  of  the  heat,  and  fastened  on 
his  hand.  And  when  the  barbarians  saw  the  beast  hanging  from  his  hand, 
they  said  one  to  another,  No  doubt  this  man  is  a  murderer,  whom,  though 
he  hath  escaped  from  the  sea,  yet  Justice  hath  not  suffered  to  live.  How- 
beit  he  shook  off  the  beast  into  the  fire,  and  took  no  harm.  But  they  ex- 
pected that  he  would  have  swollen,  or  fallen  down  dead  suddenly :  but 
when  they  were  long  in  expectation,  and  beheld  nothing  amiss  come  to 
him,  they  changed  their  minds,  and  said  that  he  was  a  god. 

Now  in  the  neighbourhood  of  that  place  were  lands  belonging  to  the  chief 
man  of  the  island,  named  Publius ;  who  received  us,  and  entertained  us 
three  days  courteously.  And  it  was  so,  that  the  father  of  Publius  lay  sick 
of  fever  and  dysentery:  unto  whom  Paul  entered  in,  and  prayed,  and  laying 
his  hands  on  him  healed  him.  And  when  this  was  done,  the  rest  also  which 
had  diseases  in  the  island  came,  and  were  cured :  who  also  honoured  us 
with  many  honours ;  and  when  we  sailed,  they  put  on  board  such  things  as 
we  needed. 

When  the  shipwrecked  travellers  had    safely  reached 

the    shore,    they    learned    that    they  were  on   an   island 

called  Melita,  south  of  Sicily,  now  known  as  Malta  and 

one  of  the  most  important  possessions  of  England  (i). 

The  inhabitants,  of  Phoenician  descent,  spoke  a  mixed 

language,  neither  Greek  nor   Latin,  and  therefore  were 

classed  with  barbarians ;  but  nevertheless    they  showed 

more  than  common  hospitality  to  the  shipwrecked  party, 

405 


4o6  THE  ACTS.  [xxviii.  2-10. 

which  was  the  more  appreciated  by  these  as  rain  had  set 
in  and  it  was  cold  (2).  When  Paul  helped  in  keeping  up 
the  fire  kindled  by  the  natives,  a  viper,  awakened  from 
its  torpid  state  by  the  heat,  came  out  of  a  bundle  of 
brushwood  that  he  had  gathered  and  fastened  its  poison- 
ous fangs  in  his  hand  (3).  The  superstitious  people  at 
first  took  this  to  be  a  sure  indication  of  his  being  a 
murderer  whom  the  supposed  goddess  of  justice  was  per- 
secuting even  after  he  had  been  saved  out  of  shipwreck 
(4).  But  when  not  the  least  harm  came  to  him,  they 
went  to  the  other  extreme,  regarding  him  as  a  god,  in- 
stead of  a  prominent  servant  of  the  only  true  God  (5  sq.). 
Near  the  place  where  the  party  had  come  on  land  were 
the  possessions  of  Publius,  no  doubt  a  Roman,  and 
probably  the  governor  of  the  island.  This  wealthy  man 
for  three  days  hospitably  entertained  Paul  and  his  com- 
panions (7).  And  he  was  rewarded  for  his  kindness  by 
having  his  father  cured  by  Paul  of  a  complicated  disease 
in  a  miraculous  way  (8).  This  supernatural  help  was 
then,  upon  application,  also  extended  to  the  other  sick 
of  the  island  (9).  And  this  again  moved  the  inhabitants 
to  show  their  gratitude  by  honoring  Paul  and  his  com- 
panions in  many  ways  and  also  by  providing  them  with 
all  the  necessaries  of  a  continued  voyage  (10). 

Ver.  I.  Were  escaped.  Had  been  saved  from  imminent 
perdition.  Then.  Not  before.  Knew.  If  this  is  the 
correct  translation  here,  we  must  understand  xxvii.  39  as 
meaning  that  simply  that  spot  or  part  of  the  island,  un- 
der those  distressing  circumstances,  seemed  unknown  to 
them,  that  they  did  not  recognize  immediately  what  they 
otherwise  knew.  We  think,  however,  that  the  meaning  of 
the  Greek  word  here  is,  learned,  which  seems  to  fit  better 
to  the  following  words,  that  the  island  was  called,  etc. 
This  they  were  told   by  the  inhabitants,  and  then  they 


XXVIII.  I-;.]  PAUL  AT  MALTA.  407 

may  have  known  that  they  were  on  an  island  that  in 
general  was  known  to  them,  which  perhaps  they  already 
had  passed  without  landing  there.  We  simply  mention 
here  the  altogether  unwarranted  assumption  that  the 
island  meant  here  was  Meleda  on  the  coast  of  Dalmatia 
in  the  northern  part  of  the  Adriatic  Sea  ;  the  north- 
western course  of  the  voyage  so  far  (xxvii.  14),  the 
course  of  the  voyage  from  here  on,  in  a  northerly 
direction  (  1 1  sqq.),  local  and  historical  tradition — all  are 
decidedly  and  decisively  against  that  assumption  and  in 
favor  of  the  almost  universal  theory  given  above. — Ver. 
2.  Barbarians.  This  expression  in  Greek  refers  in  the 
first  place  to  the  language,  denoting  men  that  speak  a 
foreign  or  strange  language,  men  ignorant  of  the  Greek 
language  and,  what  was  connected  with  it,  Greek  culture  ; 
the  notion  of  rudeness  and  brutality  is  a  later  and 
secondary  one.  Kindness.  Lit.  love  of  mankind,  benev- 
olence. Present,  Lit.  tJiat  had  come  on,  or,  set  in. — 
Ver.  3.  Gathered.  Lit.  twisted,  rolled,  together.  A 
bundle.  Lit.  a  eertain  nmltitude,  a  great  number,  quite 
a  mass,  heap,  or  pile.  Sticks.  The  word  in  the  original 
generally  denotes  dry  sticks,  brush-wood,  fire-wood,  and 
all  similar  material  used  for  fuel.     Fire.      Pile  of  burning- 

o 

fuel  (the  only  signification  of  the  original). — Ver.  4. 
Hath  not  suffered.  They  regard  the  bite  of  the  viper  as 
absolutely  fatal. — Ver.  5.  Howbeit.  Lit.  noiv,  verily, 
indeed. — Ver.  6.  Expected.  Continually  and  confidently 
(Imperfect).  WouJd  have  swollen  or  fallen.  Lit.  would 
swell,  or  fall.  Beheld.  With  astonishment.  Amiss. 
Harmful.  (Comp.  INIark  xvi.  18.)  A  god.  One  of  the 
many  heathen  gods,  come  in  the  form  of  man.  (Comp. 
xiv.  II.) — Ver.  7.  Chief  man.  Probably  the  Roman  gov- 
ernor, the  legate  of  the  prxtor  ruling  Sicily,  of  which 
larger    island    ^kLilta    at    that    time    was   a    political    de- 


4o8  THE  ACTS.  [xxviii.  7-10. 

pendency,  as  Palestine  was  of  Syria  (xxiii.  34).  A  Greek 
inscription  found  in  Malta  gives  that  title,  lit.  the  first 
one,  to  the  highest  Roman  official  there.  Tradition 
makes  Publius  afterwards  bishop  of  Malta,  which  may  be 
correct.  Us.  Scarcely  including  the  whole  shipwrecked 
party  (xxvii.  2)7),  but  perhaps  only  the  officers,  especially 
the  centurion  through  whom,  as  the  friend  and  protector 
of  Paul  (xxvii.  43),  Publius  may  have  become  acquainted 
with  the  latter,  though  the  miracle  related  above,  no 
doubt,  had  some  influence  upon  him. — Ver.  8,  Fever. 
'Lit.  fevers,  repeated  attacks  of  an  intermittent  fever  ac- 
companying the  dysentery.  Laying.  Lit.  having  laid, 
preceding  the  words  of  healing. — Ver.  9.  The  rest.  A 
popular  expression,  not  necessarily  excluding  every  ex- 
ception. Diseases.  Lit.  zveaknesses,  infirmities,  the 
Greek  word  originally  signifying  want  of  strength.  Came 
and  were  cured.  By  and  by,  not  all  at  once  (Imperfect). 
— Ver.  10.  Sucii  things  as  we  needed.  Lit.  those  things 
that  pertained  to  our  needs. 

(B.)  The  Journey  to  Rome  (Spring,  A,  D.  62), 

11-15.  And  after  three  months  we  set  sail  in  a  ship  of  Alexandria,  which 
had  wintered  in  the  island,  whose  sign  was  The  Twin  Brothers.  And 
touching  at  Syracuse,  we  tarried  there  three  days.  And  from  thence  we 
made  a  circuit,  and  arrived  at  Rhegium :  and  after  one  day  a  south  wind 
sprang  up,  and  on  the  second  day  we  came  to  Puteoli  :  where  we  found 
brethren,  and  were  intreated  to  tarry  with  them  seven  days  :  and  so  we 
came  to  Rome.  And  from  thence  the  brethren,  when  they  heard  of  us, 
came  to  meet  us  as  far  as  The  Market  of  Appius,  and  The  Three  Taverns  : 
whom  when  Paul  saw,  he  thanked  God,  and  took  courage. 

The  stay  at  Malta  lasted  three  months.  Then  the  party 
embarked  again  in  another  ship  from  Alexandria  which 
also  had  been  kept  at  Malta  by  the  inclement  weather 
(11).     They  landed  for  three  days  at  Syracuse,  the  prin- 


XXVIII.  12-15.]         PAUVS  JOURNEY  TO  ROME.  409 

cipal  city  of  Sicily,  on  the  eastern  coast  of  that  island 
(12).     Thence  they  sailed  around  this  east  coast  and  came 
to  Rhegium,  now  Reggio,  a  town  on  the  Italian  side  of 
the  Straits  of  Messina,  where  they  stayed  for  a  day  ;  then 
a  favorable  south  wind  brought  them  on  the  second  day 
to  Puteoli,  now  Puzzuoli,  in  the  neighborhood  of  Naples 
(13).     Here  was  already  a  Christian  congregation,  and  at 
their  request  Paul  and  his  company,  by  permission  of  the 
military  officer,  stayed  with    them    a   whole  week  (14). 
Now  the  journey  to  Rome  was  continued  by  land ;  and 
the  brethren  at  that  city,  having  been  apprised  of  Paul's 
coming,  went  out  to  meet  them  quite  a  distance;  and  this 
evidence  of  brotherly  love  greatly  strengthened  Paul  (15). 
Ver.    II.    Of    Alexandria.     Comp.    xxvii.    6.      Which 
had  wintered  in  the  island.     Also  an  indication  that  the 
island  was   Malta,  lying  in   the  course  of  such  a   ship. 
(Comp.  I.)     The  Twin  Brothers.     Castor  and  Pollux,  the 
so-called  Dioscuri,  i.  e.  Sons  of  Zeus,  the  tutelary  gods  of 
Greek  sailors  ;  their  picture  was  the  sign  painted  on  the 
bow   of   the   ship. — Ver.    13.  We  made  a  circuit.     Lit. 
having  gone  around,  or,  about ;  perhaps,  on  account  of  an 
unfavorable  wind,  they  could  not  sail  in  a  straight  direc- 
tion.     The   eastern    coast    of   Sicily,   not   being   round, 
would  scarcely  lead  us  to  expect  an  expression  like  going, 
or  sailing,  around  it.     The   other   reading,  cast  loose,  lit. 
having  taken  aiuay  round  about,  viz.  the  anchors,  would 
here  have  the  meaning  of  weighing  anchors  or  setting  sail. 
(Comp.  xxvii.  40,  where  the  sense  is  different.)     Puteoli. 
Then  one  of  the  most  important  harbors  on  the  western 
coast   of    Italy,    especially    used    by   Alexandrian   corn 
ships. — Ver.    14.    And    so   we   came    to    Rome.      After 
the  lengthy  stay  at  Puteoli.     Paul  here  states  the  final 
result,   and  then,  in  the   next  verse,  adds  the  details. — 
Ver.    15.  Of   us.     Lit.  that  which  pertained  to  us,  con- 


410  THE  ACTS.  [xxviri.  15. 

cerned  us.  The  Market  of  Appius,  Forum  Appii  ;  The 
Three  Taverns,  Tres  Tabernae — two  places  on  the  Via 
Appia,  one  of  the  oldest  and  best  public  roads  in  Italy, 
the  former  situated  about  forty  miles  from  Rome,  the 
latter  about  thirty.  Of  course,  the  brethren  came  in  two 
parties,  the  one  meeting  Paul  at  the  former,  the  other  at 
the  latter  place.  From  Rom.  xvi.  3  sqq.  we  can  conclude 
that  the  congregation  at  Rome  was  rather  large.  He 
thanked  God,  etc.  Not  because  he  had  expected  a  cool 
treatment  on  the  part  of  the  congregation,  as  consisting 
mainly  of  Jewish  Christians  ;  for  this  latter  assumption  is 
not  warranted  by  the  expressions  used  by  Paul  in  his 
Epistle  to  the  congregation,  e.  g.  Rom.  i.  6  ;  xi.  13  ;  xiv. 
I  sqq.     (Comp.  also  22.) 

(C.)  Paul  at  Rome  (A.  D.  62—). 

16-31.  And  when  we  entered  into  Rome,  Paul  was  suffered  to  abide  by 
himself  with  the  soldier  that  guarded  him. 

And  it  came  to  pass,  that  after  three  days  he  called  together  those  that 
were  the  chief  of  the  Jews  :  and  when  they  were  come  together,  he  said 
unto  them,  I,  brethren,  though  I  had  done  nothing  against  the  people,  or 
the  customs  of  our  fathers,  yet  was  delivered  prisoner  from  Jerusalem  into 
the  hands  of  the  Romans  :  who,  when  they  had  examined  me,  desired  to 
set  me  at  liberty,  because  there  was  no  cause  of  death  in  me.  But  when 
the  Jews  spake  against  it,  I  was  constrained  to  appeal  unto  Caesar ;  not 
that  I  had  aught  to  accuse  my  nation  of.  For  this  cause  therefore  did  I 
intreat  you  to  see  and  to  speak  with  7ne :  for  because  of  the  hope  of  Israel 
I  am  bound  with  this  chain.  And  they  said  unto  him.  We  neither  received 
letters  from  Judaea  concerning  thee,  nor  did  any  of  thabrethren  come  hither 
and  report  or  speak  any  harm  of  thee.  But  we  desire  to  hear  of  thee  what 
thou  thinkest :  for  as  concerning  this  sect,  it  is  known  to  us  that  everywhere 
it  is  spoken  against. 

And  when  they  had  appointed  him  a  day,  they  came  to  him  into  his  lodg- 
ing in  great  number;  to  whom  he  expounded  the  maUer,  testifying  the 
kingdom  of  God,  and  persuading  them  concerning  Jesus,  both  from  the  law 
of  Moses  and  from  the  prophets,  from  morning  till  evening.  And  some 
believed  the  things  which  were  spoken,  and  some  disbelieved.  And  when 
they  agreed   not   among   themselves,  they  departed,  after  that   Paul   had 


XXVIII.  i6-20.]  PAUL  AT  ROME.  411 

spoken  one  word,  Well  spake   the  Holy  Ghost  by  Isaiah  the  prophet  unto 
your  fathers,  saying, 

Go  thou  unto  this  people,  and  say, 

By  hearing  ye  shall  hear,  and  shall  in  no  wise  understand  ; 

And  seeing  ye  shall  see,  and  shall  in  no  wise  perceive  : 

For  this  people's  heart  is  waxed  gross, 

And  their  ears  are  dull  of  hearing, 

And  their  eyes  they  have  closed; 

Lest  haply  they  should  perceive  with  their  eyes 

And  hear  with  their  ears, 

And  understand  with  their  hearts, 

And  should  turn  again. 

And  I  should  heal  them. 
Be  it  known  therefore  unto  you,  that  this  salvation  of  God  is  sent  unto  the 
Gentiles  :  they  will  also  hear. 

And  he  abode  two  whole  years  in  his  own  hired  dwelling,  and  received  all 
that  went  in  unto  him,  preaching  the  kingdom  of  God,  and  teaching  the 
things  concerning  the  Lord  Jesus  Christ  with  all  boldness,  none  forbidding 
him. 

At  Rome,  the  centurion  Julius  having  delivered  his 
prisoners  to  the  proper  authorities,  Paul  was  granted  the 
privilege  of  choosing  his  own  residence,  though  of  course 
under  the  constant  custody  of  a  soldier  to  whom  he  was 
fastened  by  means  of  a  chain  (16).  After  three  days, 
which  time  was  very  naturally  taken  up  with  visits  from 
the  Christian  brethren,  Paul  called  to  himself  those  that 
then  were  the  chief  members  of  the  Jewish  community  at 
Rome,  and  told  them  that  he  had  become  a  prisoner  of 
the  Romans,  not  because  of  any  crime  committed  by  him 
against  the  Jewish  nation  or  customs  (17),  as  the  Roman 
authorities  themselves  had  declared  after  they  had  inves- 
tigated the  matter  (18),  but  that  only  the  implacable  hos- 
tility of  the  Jews  had  compelled  him  to  appeal  to  the 
judgment  of  the  emperor  himself,  and  that  hence  they 
ought  not  to  consider  him  the  enemy  and  accuser  of  his 
own  people  (19).  And  this  was  the  reason  that  he  had 
been    free  to  call  them  ;  for  the  cause  of  his    beine  a 


412  THE  ACTS.  [xxviii.  20-28. 

prisoner  was  nothing  else  tlian  liis  earnest  conviction  con- 
cerning the  fulfilment  of  the  great  hope  of  Israel  for  a 
Messiah  (20).  He  received  the  reply,  somewhat  formal 
and  guarded,  that  so  far  they  had  not  received  any 
charges  against  him  from  Judsea,  neither  written  nor 
oral  (21),  and  that  they  considered  it  only  fair  to  hear 
himself  state  his  convictions  touching  this  important 
matter  in  detail  ;  for  they  were  aware  that  the  views  Paul 
espoused  were  as  a  rule  rejected  by  the  Jews  everywhere 
(22).  On  the  day  appointed  by  themselves  they  came  in 
greater  number  than  before  to  the  lodging  of  Paul,  and 
he  solemnly  set  forth  to  them  the  Gospel  concerning  the 
spiritual  kingdom  established  by  God  through  Christ  for 
the  salvation  of  mankind,  and  for  a  whole  day  did  all  he 
could  to  convince  them  from  the  prophecies  of  their  own 
holy  books  that  in  Jesus  of  Nazareth  all  the  Messianic 
prophecies  were  fulfilled  (23).  With  some  he  succeeded, 
with  others  not  (24)  ;  and  at  last  they  went  away  in  dis- 
cord when  Paul,  seeing  that  the  majority  wilfully  with- 
stood all  proofs  from  the  Scriptures,  had  reminded  them 
of  the  fitness  and  applicability,  also  to  their  case,  of  the 
grave  word  spoken  by  God  Himself  through  Isaiah 
the  prophet  (25),  telling  him  and  through  him  the  people 
of  Israel  that  all  the  preaching  of  the  Word  of  God  would 
be  of  no  avail  to  them  (26),  because  they  had  wilfully 
and  obstinately  hardened  their  hearts  so  as  not  to  believe 
the  clear  and  unmistakable  Word  of  God  and  thus  to  re- 
turn to  God  in  true  repentance,  and  by  faith  in  the  Mes- 
siah to  be  healed  of  all  their  sin  and  its  consequences 
(27).  And  at  the  same  time  Paul  announced  to  them 
that  the  salvation  procured  by  the  Messiah,  since  the 
Jews  obstinately  rejected  it,  is  now  principally  to  be 
brought  to  the  Gentiles  so  much  hated  and  despised  by 
them,  and  that  these  also  will  receive  it  in   true  faith — 


xxvin.  i6,  i;.]  PAUL  AT  ROME.  413 

a  prediction  fully  v^erified  by  the  history  of  the  succeed- 
ing centuries  (28). — At  Rome  Paul  now  stayed  for  two 
whole  years  in  the  private  dwelling  that  he  was  per- 
mitted to  hire  by  the  leniency  of  the  Roman  govern- 
ment and  the  liberal  support  of  his  fellow-Christians  ; 
and  to  all  that  were  desirous  of  learning  the  truth  con- 
cerning the  way  to  salvation  and  Jesus  the  Christ, 
whether  Jews  or  Gentiles,  he  was  glad  and  free  to  preach 
the  blessed  Gospel  (30  sq.). 

Ver.  16.  Captain  of  the  praetorian  guard.  The  mar- 
ginal reading  including  these  words  seems  to  be  simply 
a  "  learned  gloss,"  not  being  found  in  the  best  copies. 
As  a  rule  there  were  at  Rome  two  conwianders  of  the 
imperial  body-guard,  and  presupposing  that  this  was  also 
the  case  when  Paul  came  there,  tJie  captain  would  mean 
that  one  of  the  two  whose  duty  it  was  to  take  charge  of 
the  state  prisoners  sent  to  Rome  from  the  provinces. 
With  the  soldier  that  guarded  him.  Comp.  xxiv.  23  ; 
xxvi.  29. — Ver.  17.  Those  that  were  the  chief  of  the 
Jews.  Preferable,  because  more  natural,  than  the  mar- 
ginal rendering.  Those  that  ivcrc  of  tlic  Jcius  first,  viz.  be- 
fore Christians  or  Gentiles.  I.  Emphatic,  in  contrast  to 
other  prisoners  that  by  their  misdeeds  had  become  such. 
Brethren,  ii.  29.  Paul  begins  in  a  friendly,  conciliatory 
way,  so  that  his  mode  of  addressing  them  could  not  be 
blamed  if  they  proved  disobedient  to  the  call  of  God  ex- 
tended through  him.  Against.  Contrary  or  hostile  to. 
Paul's  whole  activity  was  in  entire  conformity  with  the 
true  spirit  of  Israel  and  its  divine  laws,  though  opposed 
to  the  self-righteous  spirit  of  the  Pharisees  and  the  people 
led  by  them.  Romans.  Represented  by  the  procurator 
at  Caesarea  (xxiii.  23  sqq.).  The  Jews  had,  as  long  as 
Paul  was  prisoner  at  Jerusalem,  a  certain  jurisdiction  over 
him  (xxii.  30),  which  ceased  entirely  when  he  was  brought 


414  THE  ACTS.  [xxviii.  19-25. 

from  Jerusalem  to  Csesarea. — Ver.  19.  When  the  Jews 
spake  against  it.  Thus  Paul  here  supplements  the  sum- 
mary narration  given  xxv.  9  sqq.  When  the  Jews  op- 
posed the  desire  of  Festus  to  set  Paul  free,  the  latter, 
upon  the  question  of  Festus,  felt  constrained  to  appeal 
to  the  emperor. — Ver.  20.  Intreat  you  to  see  and  to 
speak  with  me.  Better,  because  the  lacking  word,  r,ic, 
ox  you,  is  thus  more  naturally  supplied  in  Greek,  call  for 
you,  to  sec  and  to  speak  zvith  you.  Intreat.  Entreat. 
Hope  of  Israel.  Comp.  xxvi.  6. — Ver.  21.  We.  Em- 
phatic, in  contrast  with  others  that  had  received  injurious 
reports  concerning  Paul.  Any  harm.  Anything  bad  or 
wicked.  The  Jews  deny  any  official  and  certain  reports 
concerning  Paul,  and  may  be  right  in  this,  since  it  is  en- 
tirely probable  that  no  such  reports  concerning  Paul  and 
his  journey  to  Rome  could  get  there  before  him. — Ver.  22. 
Desire.  Think  it  meet  and  proper.  What  thou  thinkest. 
Thy  principles  and  plans,  thoughts  and  purposes.  Sect. 
xxiv.  14.  This  sect.  Of  which  Paul  was  one  of  the  chief 
leaders.  Also  here  the  chief  Jews  are  reserved  and 
guarded,  not  saying  more  than  they  had  to  say.  More- 
over, the  church  at  Rome  was  doubtless  mostly  of 
heathen  nationality  (15)  and  hence  was  not  so  well 
known  to  the  Jews  as  it  would  have  been  if  many  Jews 
had  been  members.— Ver.  23.  Lodging.  16.  In  great 
number.  Lit.  wfrr,  viz.  than  the  first  time.  Testifying. 
Witnessing  in  a  solemn  manner  concerning  something, 
earnestly  admonishing  to  believe  and  receive  it.  Per- 
suading. As  far  as  lay  in  him ;  trying  to  persuade  and 
convince.  And  persuading,  etc.  Necessarily  connected 
with  the  preceding.  Law  of  floses  and  the  prophets. 
xxiv.  14.  From  the  law,  etc.  Proceeding  from  that, 
making  that  his  basis  and  starting-point. — Ver.  25.  One 
word.     A  most   important  word,  a  final  word  of  special 


XXVIII.  25-30.]  PAUL  AT  ROME.  415 

significance.  Well.  Fittingly,  properly.  Your  fathers. 
Whose  spiritual  children  you  are  also  in  this  respect. — 
Vers.  26-27.  Comp.  Matt,  xiii,  14  sq.  ;  John  xii.  40.- 
Shall.  Will.  By  hearing  .  .  .  seeing.  The  Hebrew 
way  of  emphasizing  the  following  verbs  hear  and  see. 
You  will  indeed  hear  and  see,  externally ;  but  this  will 
not  lead  you  to  internal  understanding  and  perception, 
your  spiritual  blindness  and  ignorance  will  remain. 
Waxed  gross.  Lit,  become  thick,  or,  fat,  i.  e.  devoid  of 
feeling,  callous,  dull.  Their  ears  are  dull  of  hearing. 
Lit.  zuitk  their  ears  they  have  come  to  hear  heavily^  with 
difficulty.  Haply.  Perhaps ;  they  did  not  want  to  be 
converted  to  their  Saviour,  did  all  they  could  to  prevent 
it.  Perceive  with  their  eyes,  etc.  See  and  hear  truly, 
not  merely  externally  but  also  internally.  They  had  the 
means  and  opportunities,  but  did  not  use  them.  Should 
turn  again,  be  converted,  the  result  of  seeing  and  hear- 
ing rightly  ;  and  I  should  heal  them,  the  result  of 
conversion.  Understand  with  their  heart.  The  same 
as  true  seeing  and  hearing,  this  being  figurative. — Ver.  28. 
Be  it  known.  A  solemn  declaration  and  announcement. 
Is  sent.  By  God  through  the  apostles,  Paul  especially. 
His  captivity  at  Rome  also  benefited  most  of  all  the 
Gentiles. — Ver,  29  is  omitted  in  the  best  copies ;  it 
merely  repeats  and  amplifies  a  statement  of  verse  25,  and 
was  probably  originally  a  marginal  note. — Ver,  30.  Two 
whole  years.  What  after  this  became  of  him,  whether 
after  these  two  years,  A,  D.  62-64,  l''^  was  set  free  and 
permitted  to  go  on  a  fourth  missionary  tour  before  he 
suffered  a  martyr's  death,  at  Rome,  in  the  year  66  or  6^, 
we  are  not  told  here  ;  yet  the  closing  words  of  our  chapter 
do  not  preclude,  but  rather  suggest,  this  assumption. 
In  his  own  hired  dwelling.  Whether  the  .same  as  the 
lodging  VQvse  23  (comp.  16),  we  do  not  know  ;  some  sup- 


4l6  THE  ACTS.  [xxviii.  30,  31. 

pose  the  latter  to  have  been  the  hospitable  house  of  a 
friend  or  fellow-believer,  which  is  in  accordance  with  the 
original  sense  of  the  Greek  word.  As  to  the  means  of 
his  support  comp.  Phil.  iv.  10  sqq.  That  he  con- 
tinued to  be  a  prisoner,  we  see  from  Phil.  i.  13  sq. 
(comp.  also  xxviii.  16). — Ver.  31.  Preaching,  publicly 
and  formally  ;  teaching,  privately  and  informally. 
Kingdom  of  God.  23.  Boldness.  Frankness,  un- 
reservedness.  None  forbidding  him.  Lit.  without 
hindra?ice,   though   a    prisoner.     (Comp.   2    Tim.    ii.   9.) 


INDEX  OF    POINTS    EXPLAINED    MORE 
FULLY. 


Angel  of  the  Lord,  vii.  30. 
Baptism  of  Infants,  xvi.  15. 
Baptism  of  John,  i.  5 ;  xviii.  25 ;  xix.  i  sqq. 
Baptism,  mode  of,  vui.  38. 
Brethren  of  Christ,  i.  14. 
Conversion,  xvi.  14;  xxvi.  19. 
Divination,  xvi.  16. 
Elders  and  bishops,  xi.  30. 
Evil,  governed  by  God,  i.  16. 
Faith,  and  the  name  of  Jesus,  iii.  16. 
Flesh,  ii.  17. 
Glory  of  God,  vii.  2. 
Grand  Council,  iv,  5  sq. 
Hades,  ii.  27. 

Hands,  laying  on  of,  vi.  6;  xiii.  3. 
Hardening,  xix.  9. 
High  priests,  iv.  6;  ix.  r, 
Israel,  ii.  22. 

Lord,  name  of  Christ,  i.  6. 
Name  of  Christ,  ii.  38;  iii.  16. 
Natural  revelation,  xvii.  27. 
Noachian  commandments,  viii.  27. 
Ordination,  xiii.  3. 
Ordination  to  life,  xiii.  48. 
Peace,  x.  36. 

Persons,  God  no  respecter  of,  x.  34. 
Peter,  position  among  the  apostles,  i.  13. 
Pharisees,  xxiii.  8. 

Possession,  not  a  natural  disease,  v.  16. 
Predestination,  xiii.  48. 
27  417 


4i8  THE  ACTS. 


Prophesy,  ii.  i8. 

Prophets,  xi.  27. 

Proselytes,  viii.  27. 

Sadducees,  xxiii.  8. 

Saints,  Christians,  ix.  13. 

Sect,  V.  17. 

Son  of  Man,  Christ,  vii.  56. 

State  and  Church,  xviii.  15. 

Sunday,  xx.  7. 

Synagogue,  vi.  9. 

Woman,  place  in  government  of  Church,  vi.  2. 

Wonders,  signs,  and  mighty  works,  ii.  19,  22. 


CHRONOLOGY  OF  ACTS. 

According  to  Prof.  L.  Schulze  in  Zoeckkrs  "  Handbuch." 


A.  D.        31.  Founding  of  the  Church  on  Pentecost. 

34.  Death  of  Stephen. 

35.  Conversion  of  Paul. 

38.  Paul's  Flight  from  Damascus. 

44.  Death  of  James  the  Elder  and  Agrippa  I. 

46-50.  Paul's  First  Missionary  Tour. 

52.  The  Apostles'  Council  at  Jerusalem. 

52-55.  Paul's  Second  Missionary  Tour. 

56-59.  Paul'sThird  Missionary  Tour  and  Captivity  at  Jerusalem. 

59-61.  Paul's  Captivity  at  Caesarea. 

61-62.  Paul's  Journey  to  Rome. 

62-64.  Paul's  Captivity  at  Rome. 

64.  Paul's  Release  and  Last  Missionary  Activity. 

67.  Paul's  death  at  Rome. 

Note. — The  main  reasons  for  assuming  Paul's  release  A.  D.  64,  and  a  sub- 
seqneni  fourth  missionary  tour,  are  :  i.  Clemens  Romanus,  a  disciple  of 
both  Paul  and  Peter,  asserts  that  Paul,  in  teaching  the  whole  world  right- 
eousness, came  even  to  the  boundary  or  limit  of  the  west  (of  the  betting 
of  the  sun),  which  can  mean  Spain  only,  and  not  Rome.  2.  The  Muratorian 
Fragment,  dating  from  the  second  century,  states  expressly  that  Paul 
made  a  journey  from  Rome  to  Spain.  3.  Dionysius  of  Corinth,  Eusebius, 
Athanasius,  Chrysostom,  and  Jerome  mention  as  reliable  tradition  that  Paul 
came  twice  to  Rome  as  a  prisoner  and  suffered  a  martyr's  death  the  second 
time.  4.  A  number  of  facts  mentioned  in  Paul's  Pastoral  Epistles  cannot 
be  explained  chronologically  unless  we  assume  a  release  from  the  first  cap- 
tivity and  a  fourth  missionary  tour,  e.  g.  his  activity  in  Crete  (Tit.  i.  5) ;  his 
stay  at  Nicopolis,  where  Titus  was  to  meet  him  (Titus  iii.  12);  and  the 
same  holds  good  with  regard  to  what  he  states  i  Tim.  i.  3  ;  2  Tim.  iv.  13,  20. 

419 


42 o  THE  ACTS. 

Finally,  if  Paul  had  not  come  free,  but  had  been  put  to  death  in  his  first 
captivity,  it  seems  Luke  would  have  mentioned  this  at  the  close  of  the  Acts, 
which  he  could  have  done  in  a  few  words,  either  immediately,  or  afterwards, 
by  way  of  an  addition.  But  the  manner  in  which  the  Acts  end  is  very  nat- 
ural and  intelligible  if,  in  order  to  bring  the  history  of  Paul  to  a  close,  Luke 
would  have  had  to  add  a  good  deal  more  than  the  mention  of  his  death. 


DATE  DUE 

"^Bbrt'fi 

m— 

CAVLORO 

rniNTCo  iNU.m.A. 

